SPIRITUAL 
REALIZATION 



W1LUAM HARWELL 




Class 

Book 

Copyright^ . 



CDKRIGHT DEPOSIT. 






m 



SPIRITUAL 
REALIZATION 



A MODERN INTERPRETATION OF ^f 



PRIMITIVE CHRISTIANITY 



By 

WILLIAM FARWELL 



SAN JOSE 

The Society of Practical Christianity 
of San Jose, California 

Incorporated 



m 



m 



m 



'M 




•p335 



Copyright, iqiq, by 
The Society of Practical Christianity 
of San Jose, California, Incorporated 



Mi 26 1919 



From Press of H. S. Crocker Co., Inc. 
San Francisco 



©CI.A559148 

1 



CONTENTS 

PAGE 

Introduction 1 

CHAPTER 

I The New Creation 7 

II Jesus, the Christ ........ 22 

III Mediation ... 37 

IV Faith 50 

V Freedom from Evil 62 

VI The Victory which Overcame the World . 78 

VII Divine Love . *. ........ 94 

VIII Christian Healing 107 

IX God 127 

X The Knowledge of God 138 

XI The Presence of the Son of Man ... 149 

XII Realization 166 

XIII The Holy Spirit 181 

Index of Subjects 199 

Index of Passages of Scripture 209 



INTRODUCTION 

THE OBJECT in publishing this book is to 
make available to the ready souls of the 
present age a modern explanation of the 
teachings of Jesus, the Christ; to the end 
that each one may realize for himself the truth that 
makes man free. Each age has its needs and problems 
which, differing as they do from those of previous ages, 
require a restatement of Christian teaching, answering 
to the present work of Jesus, the Christ, in saving 
humanity from the law of sin and death. The subject 
matter of this book is the result of over twenty years of 
prayerful, active search for the understanding and re- 
alization of the truth that saves. It was evident in the 
beginning of this inquiry that the old forms of Chris- 
tianity had failed to such an extent that the search must 
be conducted upon original lines. 

In the study of the scriptures there are two things to 
be considered : first, the literal sense, which is of sec- 
ondary importance ; second, the spiritual sense, which is 
of first importance, and which lies hidden under the 
letter of the Word. When they are taken in the literal 



2 SPIRITUAL REALIZATION 

sense so many contradictions are found in the scriptures, 
that it is evident to any open mind that they are not to be 
taken literally, but spiritually; even as the apostle de- 
clared, "the letter killeth, but the spirit giveth life^ 
(II Cor. 3 :6). Under the similitude of the letter, God in 
his wisdom has hidden a message for the instruction, 
edification, and salvation of the ready souls of each age. 
The Christ spoke of the hidden sense of the word when 
he said, "there is nothing hid, save that it should be 
manifested ; neither was anything made secret, but that 
it should come to light" (Mark 4 :22) . And to encourage 
everyone to seek for the spiritual sense of the scriptures, 
he said, "Ask, and it shall be given you; seek, and ye 
shall find ; knock, and it shall be opened unto you. For 
everyone that asketh receiveth; and he that seeketh 
findeth; and to him that knocketh it shall be opened" 
(Luke 11 :9, 10). In the search for divine truth in the 
hidden meaning of the scriptures it is necessary to have 
divine help, for spiritual things are spiritually discerned ; 
and the Christ said that without him we can do nothing. 
This help comes by the Holy Spirit, whom the Christ 
promised to send, saying, "I will send him unto you . . . 
when he, the Spirit of truth, is come, he shall guide you 
into all the truth" (John 16:7, 13). 

Anyone who will search the scriptures under the 
guidance of the Holy Spirit, and with an open mind, will 
arrive at the conclusion that they have but one object, 
namely : that of saving humanity from the false law of 
sin and death, and that they testify of the only means to 



INTRODUCTION 3 

that end — Jesus, the Christ. The Christ himself de- 
clared concerning the scriptures, "these are they which 
bear witness of me" (John 5:39). This is confirmed 
from the gospel narrative which reads, "And beginning 
from Moses and from all the prophets, he interpreted to 
them in all the scriptures the things concerning himself " 
(Luke 24:27). So in this book, which is a study of 
primitive Christianity, or Christianity at its source, 
Jesus, the Christ, must needs be the central figure ; and 
as he began from the books of Moses to explain to the 
disciples the scriptures concerning himself, this work, to 
be comprehensive, should begin with the Pentateuch. 
Accordingly, in the first chapter we shall consider por- 
tions of the first of the five books which are attributed to 
Moses, namely : Genesis. 

After the age of the apostles, the teaching which the 
risen Christ gave the twelve concerning himself, when 
he interpreted to them the writings of Moses and the 
prophets, was lost. About the third century after Christ 
the Pentecostal gift of the Holy Spirit was, because of 
the many schisms and dissensions that occurred over 
doctrines, practically lost to the church. In the complex 
systems of theology which followed, many false doc- 
trines were promulgated because there was a lack of 
spiritual realization generally. From a want of de- 
pendence upon the guidance of the Spirit of truth, which 
alone can guide man into all the truth, the scriptures 
were in many important passages taken literally, instead 
of being spiritually interpreted as God intended. One of 



4 SPIRITUAL REALIZATION 

the mistakes which followed as a result of pursuing this 
method, was that of taking the first chapter of Genesis 
literally; under the supposition that it described the 
creation of the visible heavens and the material earth in 
six literal days. This erroneous view of the import of 
the chapter continued to be held generally in Christen- 
dom until, in modern times, the development of the 
science of geology brought to light the absurdity of such 
a view of this chapter of the scriptures. This revelation, 
as it may be called, which seemed to come out of the 
very bowels of the earth, disconcerted theologians very 
much, and volumes were written on the subject, but no 
satisfactory solution of the problem has yet been pre- 
sented by orthodox theologians. From a want of a posi- 
tive, constructive teaching founded upon the spiritual 
interpretation of the first chapter of Genesis under the 
guidance of the Holy Spirit, the average Christian still 
entertains a hazy notion that this chapter relates to the 
creation of the visible heavens and the visible earth. 
The fallacy of this view of the scriptures will be shown 
in the first chapters of this book. 

As a matter of truth the first chapter of Genesis 
contains the divine plan for the salvation of fallen 
humanity, and when spiritually interpreted, it is found 
to deal with the needs of humanity subsequent to the 
fall. In the second verse the spiritual state of the fallen 
race is described as "waste and void" ; which shows the 
great need of redemption. The remainder of the chapter 
relates to the regeneration of man, and the first three 



INTRODUCTION 5 

verses of the second chapter pertain to the perfection of 
man in God, after regeneration. Beginning with the 
fourth verse of the second chapter of Genesis the Bible 
has to do with the actual carrying out of this divine plan, 
and its realization in Jesus, the Christ, the Saviour of 
the world. 

In order properly to understand the teachings given 
in the first chapters of this book, it will be necessary for 
the reader to cancel any preconceived ideas regarding 
the creation of God that are founded upon the literal in- 
terpretation of the first chapter of Genesis. The com- 
monly accepted notions that God deliberately made the 
visible world and deliberately put humanity into the 
world, is a stumblingblock to souls in seeking the proper 
understanding of the message of the Bible. Genesis, 
being the first book of the Bible, is the foundation upon 
which the scriptures rest; and it is necessary to get a 
clear understanding of the spiritual meaning of the first 
chapter of this book in order to understand the other 
books of the Old Testament, and to grasp the true im- 
port of the teachings of the Christ and the apostles 
found in the New Testament. 

Man is in great need of new light on the Word of 
God which will enable him to see the way in which to 
work out his salvation from the many things which seem 
to beset him in the world. The teaching offered in this 
book is not made up of new, untried theories, but is a 
practical teaching, the result of many years of successful 
work in the active ministry of the Christ. The doctrines 



6 SPIRITUAL REALIZATION 

are drawn entirely from the Word of God under the 
guidance of the Spirit of truth, and are confirmed by 
quotations from the scriptures and by Biblical references 
carried in footnotes. 

The text used for Biblical quotations is from the 
original American Revised Version of the Bible ; except- 
ing in the case of some passages which required a more 
literal translation of the original text in order to bring 
out their true meaning. As the indwelling presence 
of God and of the glorified humanity of the Christ are 
prominent features in the teaching, the word "into", 
which occurs in the original of such passages as the 
following : "Let not your heart be troubled : believe into 
God, and believe into me" (John 14:1 lit.), has been 
brought out in literal translations of passages taken 
from the four gospels in order to show what the Christ 
really taught about the indwelling of the godhead. Any- 
one who makes a study of the teaching given will receive 
much help from reading the Biblical references carried 
in footnotes in connection with the subject matter. 



CHAPTER I 

THE NEW CREATION 

IN THE BEGINNING of the creation which God 
created in himself before this world was, God, the 
Infinite Spirit, was all. The eternal One, un- 
begotten, without beginning, existing in and from him- 
self, was radiant with the brightness of his wisdom — 
the Son of his love. 1 Eternal Freedom unmanifest and 
unknown, except to the godhead, desired to bring into 
manifestation in himself a creation of immortal beings 
in the divine image and likeness ; and to be known, to 
love and be loved, by the beings of his creation. 

The eternal God was a trinity in unity, namely: 
Father, Son, and Holy Spirit. The Father was in the 
Son, the Son was in the Father, and the two were one ; 
as substance and form, as fire and light are one. From 
the Father and the Son proceeded the Holy Spirit, 
which was the glory of the godhead. That the Son is 
to the Father as form is to substance, is evident from 
his words : "he that hath seen me hath seen the 
Father" (John 14:9), "The Son can do nothing of 

iCol. 1:13. 



8 SPIRITUAL REALIZATION 

himself, but what he seeth the Father doing : for what 
things soever he doeth, these the Son also doeth in like 
manner. For the Father loveth the Son, and showeth 
him all things that himself doeth" (John 5 :19, 20). 

In the work of creation, the Son was the Word, 2 or 
executive, of the Father, and it was through the Son 
that all things were done. Through the Word (Logos) 
the Creator spoke; and in the divine immensity, 
myriads of souls stood forth, filled with goodness and 
truth, with life and peace, from the Word. As God is, 
and ever has been, One, the foundation of his creation 
was one : the Son as the Word. In him all things were 
held together in spiritual unity : the bond which meant 
heaven and immortality to all who were membered in 
him. 

That which God created through the Word was 
spiritual man. Therefore spiritual humanity was the 
form given to the creation which, in the divine order, 
became the house of the Father. There being no materi- 
ality in this creation, spiritual humanity was a perfect 
whole, consisting of many members abiding together in 
the Son, in entire accord with the divine mind. From 
the Father and the Son proceeded the effulgence of 
divine life and light, the Holy Spirit, which enlightened 
and glorified the whole creation. Each member in 
spiritual humanity had a mind which was receptive to 
the love, light, and life of the divine mind. Each had 
individuality while he abode in the Son, 3 and also the 

2 John 1:3. Rev. 3:14. » Col. 1:17. 



THE NEW CREATION 9 

power to express goodness and truth, and to enjoy life 
and peace. 

Humanity became the ground of manifestation for 
everything of divine love and wisdom. In man God saw 
himself as in a mirror. Before the creation it was as 
though a husbandman had all the seeds, plants, and trees 
necessary for a beautiful garden, but had no ground in 
which to plant them. 4 Humanity became the good 
ground in which the Father planted every virtue and 
every grace, to stand as an outgrowth of the divine 
nature, and thus to please and glorify God. 

The threefold nature of the godhead found its 
counterpart in the threefold nature of man. As there 
was in the divine the Father, Son, and Holy Spirit, so 
in humanity there was heart, soul, and form. The heart 
conformed to the Father, the soul to the Son, and the 
form to the Holy Spirit. Thus man was conscious of 
the divine presence in his whole being. 

In man the heart was the inmost, or center, of his 
being ; it was the abode of the human spirit, the seat of 
the human will. Because it was the inmost degree, it 
was receptive to and filled with the goodness of divine 
love. The soul, or mind, constituted the intermediate 
degree and was receptive to, and filled with, the light of 
divine wisdom. The soul, like a pure crystal, was re- 
splendent with the divine light. The form, or body, was 
the ultimate degree and the realm of effects ; it was the 
receptacle of divine life. The body was spiritual, not 

4 Gen. 2:5. Matt. 15:13. 



10 SPIRITUAL REALIZATION 

material, or fleshly, and was glorified with Holy Spirit. 
Thus man was a trinity in unity, living, moving, and 
having his being in God. 

Today, in the natural world, man has always before 
him, in the sun and the earth, a similitude of both 
the divine and the human natures. The inmost center 
of the sun, which no eye ever sees, corresponds to the 
Father. The form of the sun, resplendent with the light 
which comes from within it, corresponds to the Son. 
The heat and light which radiate from the sun and bless 
the earth, day and night without ceasing, answer to the 
Holy Spirit. With regard to the human trinity, it may 
be said that the heat and light which fill the atmosphere 
surrounding the earth represent the human spirit; the 
atmosphere may be likened to the soul, while the earth 
represents the spiritual body. As the law of attraction 
holds each planet in its course, so the love of God held 
everything in the original creation together in perfect 
harmony. 

The creation was wholly spiritual; for time and 
space and the material world were not in existence. 
Through order, the work of divine love and justice, the 
harmony of all things was maintained. The purpose of 
creation was accomplished: for the eternal Spirit was 
manifest through the Son to the whole creation; was 
known of humanity ; loved that which it had made and 
was loved as the source of every blessing. Because it 
was the work of Freedom Itself, the whole creation was 
principled in freedom. The freedom of humanity was 



THE NEW CREATION 11 

not license, however; for the divine harmony which 
obtained in the creation was grounded in the obedience 
of each member in the body of humanity to the divine 
will. This obedience was of love and not of compulsion. 
As each member stood in the image and likeness of God, 
perfect freedom was inherent in each. Hence obedience 
to the divine will was the free and normal act of each 
member. There was nothing in God, or in his creation, 
to bind man but divine love and wisdom. Through the 
love of man for God, the mind of every member in the 
body of humanity was stayed upon the Word ; with the 
result that every one was filled with life and peace. 5 

As God was all in all, there was no other power to be 
taken account of than divine love. In the holy life of 
man in God there was no evil, nor anything dark or im- 
perfect. Sin and death were unknown before the separa- 
tion from God which marked the beginning of the finite 
world, the abode of mortals. The separation, or "fall of 
man," came through the failure of man to obey the 
divine will. The human will was separated from the 
divine because it exalted itself in vanity, and "the 
abomination of desolation," self-love, arose automati- 
cally in the human heart and assumed the place of divine 
love. Separation was possible for the reason that man 
was made a free moral agent ; therefore he could love 
and serve God or not. This was according to the will of 
the Creator, who made man to love God from pure 
love and for love's sake. It was not in God to have a 

•Is. 26:3. 



12 SPIRITUAL REALIZATION 

worshipper who was bound to worship him; he would 
be loved by one who, like himself, was free. Therefore 
he gave man a free will and trusted him, but man proved 
unfaithful through an excessive love of self. 

The fall was a moral one — the fruit of sin, or the 
failure to keep the law of God, which was constitutional 
with humanity. But man must love something. When 
through disobedience he ceased to love God, he began to 
love himself to excess. Instead of serving the will of 
God he began to serve self-will. In turning away from 
the contemplation of the divine Sun within him, man 
found himself in the shadow of a false self, in good and 
evil. 

Through the false love of self, human nature be- 
came inverted, and in the human mind reality gave place 
to the unreal ; unity to a sense of separation, or mortal- 
ity ; the kingdom of heaven to a finite, material world ; 
a figure, but only a figure, of the kingdom of God. 
The spiritual form or body, which in the glorified state 
of humanity was so filled and penetrated by the light of 
Holy Spirit that it did not appear to be anything of 
itself — only the form of the divine light — gave place to 
a fleshly, material body having no accord with heaven, 
but rather with the earth from which it seemed to derive 
its life. 

Time and space and the material world were pro- 
jected in the fall. For when man separated himself 
from God through turning liberty into license, the in- 
tegrity of his life in God was broken ; and the form of 



THE NEW CREATION 13 

his life, which had been limpid and spiritual, became 
crystallized and carnal. To this material form the soul, 
or consciousness, seemed to be joined, and the will was 
preoccupied with the love of a false selfhood and the 
desires of the flesh. Sin, or lawlessness, seemed to reign 
with death over the fallen race. It came to be thus for 
the reason that the law of the Creator was not kept in 
that which he had made. 

While in this finite state man's life became relative 
and his environment phenomena, nevertheless the god- 
head did not change. 6 The condition of humanity in this 
state is described in the second verse of the first chapter 
of Genesis, thus : "The earth was waste and void ; and 
darkness was upon the face of the deep : and the Spirit 
of God was brooding upon the face of the waters" 
(Gen. 1 :2, marg.). This signifies that humanity after 
the fall was without faith and love, in ignorance of the 
real life 7 ; and yet the Word of God was living in the 
interior life of mankind, the hidden light of life in every 
soul : as the evangelist wrote, "In him was life ; and the 
life was the light of men. And the light shineth in the 
darkness; and the darkness apprehended it not" (John 
1 :4, 5). The darkness of mortality could not overcome 
the light of life, which remained in man's interior life 
as a seed of immortality. 8 

In the original creation divine love was the holy 
bond which united humanity as one body in the Son. 9 
After the fall the influence of self-love upon the race 

6 Ps. 90:1. 7 Eph. 2:12. 8 Is. 6:13. 9 Rom. 12:5. I Cor. 12:12. 



14 SPIRITUAL REALIZATION 

had the tendency to disintegrate it; and man, a unity, 
having one heart and one soul, was superseded by men, 
a plurality. With the separation from God came the 
segregation of the whole, apparently, into many parts ; 
and the race found itself in the world, in a finite state — 
many beings, with many minds, having many wills 
diverse one from another. In this condition mankind, 
lacking the knowledge of, and without dependence 
upon, an over-ruling Power, served self. Thus, under 
the influence of self-love, the race degenerated into 
a dark state — the pre-historic condition of fallen 
humanity. 

The period of time which includes the separation of 
man from God and the projection of the finite world in 
time and space is not known. But the great reversal 
which took place in humanity left its record upon 
the finite world. The mighty convulsions of human 
thought and feeling, as things crystallized in the fall, 
were shadowed forth in the earth itself. The fall was 
from the divine order to a natural order, from the Spirit 
to the letter, and the earth recorded the mighty strife. 
That there is such a sympathy between the earth and 
man may be seen in the account of the crucifixion given 
in Matthew 27:50-52: "And Jesus cried again with a 
loud voice, and yielded up his spirit. And behold, the 
veil of the temple was rent in twain from the top to the 
bottom; and the earth did quake; and the rocks were 
rent ; and the tombs were opened ; and many bodies of 
the saints that had fallen asleep were raised." 



THE NEW CREATION 15 

Before going out from God, the life of humanity 
was, from the Father, self-sustaining. The human will 
and understanding formed a positive and negative by 
which divine love and wisdom were united as good and 
truth in the heart and soul of man. This union of good 
and truth in the human mind resulted in the generation 
of life and peace for the whole organism — spirit, soul, 
and form. This was the only generation with which 
glorified humanity had to do, since God was the only 
Father. But in the representative life in nature, the 
counterparts, will and understanding, appeared sep- 
arate, male and female; and the life of the race came 
to be perpetuated by generation, which is a figure of 
the holy union of the will and understanding in God, as 
ordered in the true creation. As a result, in fallen 
nature there came to be an earthly fatherhood and son- 
ship, having nothing in common with the divine Father- 
hood and Sonship. 

Man in the fall desired a life of his own, a kingdom 
of his own ; to be something in himself apart from God. 
From this false desire to be a god without God, came 
the state of humanity in the world. In the finite life man 
found an earthly manifestation of his ideal ; for it could 
have no other than an earthly form. Here he could have 
an ego of his own; be father, lord, king; have sons, 
dominion, and power ; but all in a finite way, limited and 
vain. 

Everything seemed to be subject to a law of sin and 
death ; therefore it is written : 



16 SPIRITUAL REALIZATION 

"The heavens are the heavens of Jehovah ; 
But the earth hath he given to the children of men." 

(Psalm 115:16). 
"I am Jehovah ; that is my name : and my glory will 
I not give to another" (Is. 42 :8). 

To the mind enlightened by the Spirit of truth it is 
evident that the finite world is not, in truth, the handi- 
work of God. It came into manifestation automatically 
as an earthly representation of the heavenly life, to be 
a place of sojourn for the race in the days of its flesh. 10 
The Christ said to Pilate, "My kingdom is not of this 
world" (John 18:36), for the reason that, to the divine 
mind, the finite world is unreal. 

In going out of the divine presence to seek "his own 
life" man deceived himself. God was not deceived, 
however, for he knew that there was nothing substan- 
tial outside of the divine light, and that eventually man 
must needs return to God. 11 There was no condemna- 
tion in the divine mind toward humanity: divine love 
did not change. As an earthly mother will still see good 
in her erring child, so God still saw his image, as it was 
originally, hidden in fallen man. 12 God did not change 
his mind concerning his creation : it still remained intact 
in the ideal; and the ideal, with God, is the real. As, 
from its position in the center of the solar system, the 
sun beholds the earth radiant with sunlight and never 
sees its shadow; so God, the Inmost of all things, be- 
holds the interior life of man still radiant with the glory 

10 Ps. 39:12. Heb. 11:13. "Luke 15:17. 12 Ps. 103:13. 



THE NEW CREATION 17 

of the true light, even the light that lighteth every man. 
The Father does not see the shadow-life of mortals, for 
he is "of purer eyes than to behold evil" (Hab. 1 :13). 

The Son said of the Father, "he is not the God of 
the dead, but of the living : for all live unto him" (Luke 
20:38). God does not look upon the appearance but 
upon the heart of humanity, where he dwells in secret. 13 
While, in turning away from God, man seemed to lose 
his union with the divine, God did not withdraw his 
Spirit from man. It was incarnated in the fall in secret, 
to remain as a seed of immortality. 14 Though God was 
still united with humanity interiorly, man's eyes were 
"holden" ; he was not conscious of the presence of God 
within the inmost center of his being. 

In his wisdom God beheld man in the ideal as he had 
made him ; in his love he felt compassion for him and in 
mercy he purposed to save the race from the state of 
darkness in which it seemed to lie, "In the shadow 
of death, being bound in affliction and iron" (Psalm 
107:10). In the fall the illusion of the finite world had 
captivated the human will; and in his ignorance man 
looked upon the finite as real. Lacking realization of 
the indwelling of the light of Holy Spirit, by which he 
could have penetrated phenomena and understood the 
mystery of the finite world, his life was without spiritual 
form, or truth, and was void of pure love, the real 
substance. 

The divine plan for the redemption of humanity, to 

13 I Sam. 16:7. Matt. 6:6. « Is. 6:13. 



18 SPIRITUAL REALIZATION 

the end that it should become a new creation through 
the Word, is found in the first chapter, and the first five 
verses of the second chapter, of Genesis. The remainder 
of the Bible relates to the work of carrying out the plan 
and its accomplishment in Jesus, the Christ. The first 
chapter of Genesis is not an historical account of the 
creation of the finite world, as many have supposed; 
for, as we have seen, the visible world was projected in 
time and space through the fall of man, as a repre- 
sentation in finite circumstance of the heavenly life for 
which man was originally created. In truth, God has 
never been a creator of finite things, for they are all 
imperfect and therefore unworthy of him. Only in a 
relative way has God to do with the visible world. He 
loves it because his children are in it, not because it is 
the work of his hands. 15 The age of the finite world, 
although it is probably very ancient, is, from a spiritual 
point of view, of little or no moment. 

The Word which was with God in the beginning of 
the original creation was also with him in the beginning 
of the new creation; as he was the foundation of the 
first, he was also the foundation of the second. "All 
things were made through him; and without him was 
not anything made that hath been made" (John 1 :3). 

In the redemption of humanity God would retrace 
his image in man ; the heart must needs be filled with the 
fire of divine love, the soul with the light of divine 
wisdom and the body with the life and peace of the 

18 John 3:16. 



THE NEW CREATION 19 

Holy Spirit. Then evil, sin, sickness, misery and death, 
which never had place in man as God made him, would 
not be found. Therefore it is written in prophecy: "I 
will give them one heart, and I will put a new spirit 
within you ; and I will take the stony heart out of their 
flesh, and will give them a heart of flesh : that they may 
walk in my statutes, and keep mine ordinances, and do 
them : and they shall be my people, and I will be their 
God" (Ezekiel 11 :19-20). 

Beginning from Adam, the Word of God worked in 
the reformation of humanity. "Jehovah God formed 
man of dust from the ground, and breathed into his 
nostrils the breath of lives, and man became a breathing 
creature" (Gen. 2 :7, lit.). This, the first movement of 
the Word in the work of saving the whole, is repeated 
in the reformation of each individual member of the 
race. In reforming each member, 16 the Lord takes him 
as he finds him in mortal flesh and breathes into his 
understanding the Spirit of the threefold life of the 
godhead, and man becomes a breathing creature ; which 
is to say, he has the inspiration of the Spirit, is born 
again in the understanding and is able to comprehend 
spiritual truth. In this soul-awakening the spell of 
nature is broken; and man comes to himself as God's 
child and realizes that he is in "the far country" called 
the world. 

The awakened soul, realizing that in this world it 
is a sojourner in a strange land, begins to seek for "the 

» Mark 2:14. 



20 SPIRITUAL REALIZATION 

city which hath foundations whose maker and builder 
is God," 17 namely, the new creation. The soul, as the 
Spirit of truth gives it insight, begins to interpret 
nature ; and as it does this it begins to understand, 18 by 
means of the things that appear, the invisible things of 
the new life. Once the soul is set free from the illusions 
of the carnal mind it goes on unfolding until it enters 
into conscious union with the divine 19 ; this makes it a 
partaker of the heavenly states which have been pre- 
pared for it in the lovingkindness of the Father. 

The soul that has unfolded in this manner does not 
look upon the natural world as something in itself; it 
does not think of nature as being identical with the 
divine life, but rather as representing heavenly things. 
It does not confuse the natural and the spiritual; for 
the Spirit of truth gives it understanding, and it comes 
to know that what is seen is finite and that the eternal 
things of God are invisible. 20 Thenceforth man lives by 
faith, seeking first the kingdom of God and his right- 
eousness, while he trusts the providence of God for the 
things of the temporal life. 21 It is a matter of convic- 
tion with such a soul that God is ever present within its 
central depth. 

The record in the Bible, from Genesis to Revela- 
tion, of the descent of the Word into time — the Son 
of God coming 22 out from the Father into the world, 
assuming the nature of fallen man, redeeming it and 



17 Heb. 11:10. 18 Rom. 1:20. » I Cor. 2:7-9. 20 II Cor. 4:18. 

21 Matt. 6:33. 22 John 16:28. 



THE NEW CREATION 21 

ascending in it to the Father 23 — stands for the accom- 
plishment of God's plan for a new creation. 24 The his- 
tory of this, the incarnation of the Word and the over- 
coming of the world, 25 becomes to each awakened soul 
a prophecy of its salvation and return to God. It took 
centuries to bring the purpose of God into manifestation 
in the race as an actual working power unto salvation. 
The new creation was finally revealed through Jesus, 
the Christ. Afterwards it was given to St. John to see 
what God had accomplished through the Christ, and he 
bore witness, saying, "And I saw a new heaven and a 
new earth : for the first heaven and the first earth are 
passed away. . . . Behold, the tabernacle of God is 
with men, and he shall dwell with them, and they shall 
be his peoples, and God himself shall be with them, 
and be their God . . . the first things are passed 
away" (Rev. 21 :1, 3, 4). 

23 Luke 24:50. "John 17:4. 25 John 14:3. 



I 



CHAPTER II 

JESUS, THE CHRIST 

T WAS NOT in the nature of God to forsake 
humanity in its fallen state. As, in the original 
creation, divine love united all things in perfect 
harmony through its wisdom ; so, after the fall, it would 
go out to that which seemed to be separated from the 
divine source and unite it back to God again : therefore 
it is written, "The spirit of God was brooding upon the 
face of the waters" (Gen. 1 :2, marg.). Man could not 
come to God, because of the darkness which was upon 
"the face of the deep." He had no conscious knowledge 
of the divine. God, the Infinite, dwelt in eternity ; man, 
the finite, dwelt in time and space. God must visit man 
with his salvation and redeem him from his finite con- 
dition. Therefore he created the new heavens and the 
new earth 1 — not in time and space — for his children, in 
their redemption, to abide in forever with him. 

The foundation of this, the new creation of God, 
was the Word ; as it is written, "In the beginning was 
the Word, and the Word was with God, and the Word 

1 Gen. 1:1. Is. 65:17. Rev. 21:1. 



JESUS, THE CHRIST 23 

was God" (John 1:1). The first movement of the Word 
is found recorded in Genesis, thus: "And God said, 
Let there be light : and there was light." Six times the 
Word moved in the work of creating new states for 
fallen humanity's abode in its redemption, represented 
by the six "days" in the first chapter of Genesis. God 
finished his ideal world and rested on "the seventh day" 
in the contemplation of its perfection. That this crea- 
tion was not manifest to mankind may be seen from 
the words : "no plant of the field was yet in the earth, 
and no herb of the field had yet sprung up : for Jehovah 
God had not caused it to rain upon the earth, and there 
was not a man to till the ground" (Gen. 2:5). 

The next work of the Word was that of bringing 
humanity in contact with the new creation. In the 
nature of things, it was inexpedient for the Infinite to 
work directly upon finite man. In its finite state, 
humanity could not endure the direct action of the 
Infinite Spirit. 2 It became necessary for the Eternal 
One to have a mediator between himself and finite man. 3 
God designed that the mediator should be the Word 
incarnate. In the Old Testament he is called Jehovah 
God, and in the New Testament he is called Jesus, the 
Christ. 4 Jehovah God is first mentioned in the fifth 
verse of the second chapter of Genesis. In the sixth 
verse it is written, "But there went up a mist from the 
earth, and watered the whole face of the ground." 

2 Mai. 4:6. 

3 Deut. 18:18. Is. 53:11. Matt. 18:20. John 14:6. John 16:23. John 17:21. 

4 Is. 43:11. 



24 SPIRITUAL REALIZATION 

Water in the scriptures represents divine truth and a 
mist or rain the divine blessing 5 ; therefore this passage 
signifies that God's favor was extended to fallen hu- 
manity through the Word, and that the heavenly life 
of the new creation began to insinuate itself into the 
interior life of mankind. Then it was that the Word of 
God began to prepare the way for its incarnation. This 
was the beginning of the descent of the Spirit into the 
human consciousness. 

The work of God in sending forth the blessing of 
his Spirit upon humanity continued until the baptism 
of John, when, Jesus having been baptized, the Holy 
Spirit descended in a bodily form, as a dove, upon him. 6 
In the third chapter of the gospel according to Luke, 
following the account of the baptism, the writer traces 
the descent of the Spirit from generation to generation 
back to "Adam, the son of God." From this it is evident 
that the work of preparing the way for the incarnation, 
began in Adam and was finished in Jesus. 

The nature of humanity at the beginning of this 
great work was apparently wholly external — "dust of 
the ground." But the Word, coming in contact with 
man from within him, began to form a new man within 
the external man by giving him the power to perceive 
truth in the light of the Spirit. Thus man became a 
living soul ; that is, he began to believe in God and to 
have somewhat of an interior life. This new man is 
typically called Adam, who stands for the race at that 

5 Is. 55:10, 11. Matt. 5:45. 6 Luke 3:21, 22. 



JESUS, THE CHRIST 25 

period. 7 The garden which Jehovah God planted in 
Eden (Pleasantness) represents the primary degree of 
the new heavenly life into which humanity was inte- 
riorly drawn by the working of the Word. 8 This cor- 
responds to the "first day" in the new creation, as set 
forth in Genesis 1 :3-5. 

In one respect, the scriptures are a record of the 
work of the Word in incarnating itself in human nature. 
In order to mediate perfectly, it was necessary for the 
Word to become flesh. 9 Only in this way could the 
Infinite freely hold communion with man in the finite 
world. In point of time the work was accomplished by 
slow degrees. Because of the free-will of the individ- 
ual, the race could not be redeemed as a whole, at once. 
Member by member the many parts must be perfected 
into one, in God. To this end it became the divine pur- 
pose that the Word should come as a man into the 
world and should teach mankind of the new creation of 
God. 10 

It was necessary, in the work of redeeming the race, 
to use three agencies; namely: first, the law; second, 
the prophets ; and third, the gospel. Before the Word 
of God could enter into human life, it was necessary in 
the nature of things that man should repent. 11 But the 
darkness of the human mind at that time was such that 
man was ignorant of the divine law. Because of his 
regard for the free-will of man, God would do nothing 

7 Luke 3:38. 8 Gen. 2:8. 9 John 15:1-6 10 Deut. 18:18. 

"Mai. 4:6. Matt. 4:17. 



26 SPIRITUAL REALIZATION 

without the co-operation of the individual. As a sudden 
and wholesale redemption of humanity was inexpedient, 
it was necessary for the Word to bring the individual to 
repentance. True repentance could come only through 
a new understanding of life and a change of heart; 
therefore the mind of the individual must be enlight- 
ened concerning God and his law. 

The light which came to humanity in its soul-awak- 
ening was the light of life. 12 In the human soul, or 
mind, the Word came to be the light of men, and it 
shone in spite of the darkness, to teach them of the true 
nature of God. It worked to bring the individual into 
an understanding of the divine law, 13 to the end that he 
might repent and do the will of God; and, becoming 
acceptable to him, enter the new creation and live again 
in God. 

Faith became the first essential of the new life. 14 It 
was a power given to humanity in the light of the Word 
to the end that the individual soul might have the means 
of coming in contact with the new creation; and that, 
while in the finite world, man might have the privilege 
of holding communion with the Infinite through the 
mediator. 15 

In order to see the new creation, it was necessary 
for man to be born anew. 16 The Book of Genesis is, in 
general, a record of the regeneration of the race to a 
certain degree, represented by the going down into 

12 Gen.2:7. John 1:4-5. 13 Ps. 19:7-9. 14 Heb. 11:6. 

15 Matt. 6:9-14. 16 John 3:3. 



JESUS, THE CHRIST 27 

Egypt. 17 The word genesis in Hebrew signifies genera- 
tion. Ten tables of generation are given in the course 
of the book. The first table is that of the generation of 
the new heavens and the new earth, 18 which in the 
divine mind was accomplished in the ideal. The other 
tables, when spiritually interpreted, are found to relate 
to the general and gradual regeneration of the human 
mind, by which it became receptive to the light of life 
and so came to understand that the new creation of 
God subsisted in the invisible and was to be made acces- 
sible to man in the regeneration. 

In the first state of man as a living soul, Jehovah 
was known as a Voice. 19 After many generations man 
became regenerate to such a degree that the Word could 
enter into a more intimate relationship with him. In 
Abraham's soul Jehovah God first revealed himself as 
an indwelling presence. 20 This is indicated by the saying 
of the Word made flesh, " Abraham rejoiced to see my 
day; and he saw it, and was glad" (John 8:56). Abra- 
ham became the father of a people in which the Word 
worked until it brought forth the law, the prophets, and 
the gospel. 21 

As Adam, in the scriptures, represents humanity in 
its soul-awakening, so Abraham stands for that recep- 
tivity to and co-operation with the divine mind which is 
called faith. He believed in God to such an extent that 
he abandoned himself to the guidance of Jehovah. 22 



17 Gen. 46:4. 18 Gen. 1. Gen. 2:1-3. 19 Gen. 3:10. 

20 Gen. 17:1. 21 Gen. 17:4, 5. Ex. 19:5, 6. 22 Gen. 15:6. 



28 SPIRITUAL REALIZATION 

Through his faith and obedience, Abraham became ac- 
ceptable to God, and Jehovah made a covenant with him 
to the effect that his posterity should inherit the land of 
Canaan. 23 This was done that the Pentateuch might be 
written, that there might be a foreshadowing of the 
things to come in the days of the Christ. Therefore in 
the inner sense of the Pentateuch there was given to 
the chosen people a secret teaching concerning the new 
creation, under the figure of Canaan, the "Promised 
Land." 24 

The disobedience of the Israelites in the wilderness 
indicated the unregenerate state of the human will. 25 
The plagues and disasters which came upon them were 
an evidence of the internal wrath which seemed, in that 
age, to work against mankind. 26 This wrath was not 
literally from God, for he is love itself ; it was the fruit 
of disobedience, rebelliousness, and other selfish pas- 
sions. As God approached man to save him, the wrath 
seemed at times to be intensified. 27 This indicated the 
need of a mediator. 

Through Moses the law was given; through him, in 
all likelihood, the first scriptures were written. Thus the 
Lord brought home to the human mind an understand- 
ing of the divine law which is constitutional with man 
as God made him. When a standard of righteousness 
had been set up for humanity, after "the pattern in the 
Mount," 28 the Word worked through each one of the 

23 Gen. 17:4-14. 24 Gen. 17:8. Deut. 8. 25 Num. 32:11. 

28 Num. 16:46-50. 27 Deut. 9:18. 28 Ex. 25:40. 



JESUS, THE CHRIST 29 

prophets to rebuke and chasten the chosen people and 
prepare them for his advent in the flesh. The prophets 
foretold the coming of the Word as the Messiah, or 
Christ 29 ; gave a foreshadowing of his states in the 
humanity with which he would clothe himself, 30 and 
predicted that he would do certain things in accordance 
with the will of God. 31 The law gave humanity a new 
and regenerate view of life ; for it taught man to love 
God and the neighbor. 32 The prophets urged him to 
strive to keep the law, and held forth the hope of the 
coming of One who would make all things new. 

At the time of the giving of the law from Mt. Sinai, 
the Israelites were terrified because of the fire, and they 
were afraid to approach the mount. 33 This indicated 
the state of humanity in its want of conscious union 
with the divine. The people were in a state of fear, for 
the reason that self-love had usurped that in the human 
consciousness which was properly the abiding-place of 
divine love. The supernatural fire of Sinai represented 
the pure love of God, which, without a mediator, could 
not enter into conjunction with the race without causing 
a great disturbance, because of the corruptibility of flesh 
and blood. For the reason that the disparity between 
the divine and fallen humanity seemed to be so great 
that God in his pure essence could not approach man- 
kind, it became necessary for the Word of God to clothe 
himself with the nature of fallen man. 34 The fire of 



29 Ps. 132:11, 17. 80 Is. 7:14. "Is. 25:8. 82 Deut. 6:4, 5. 

38 Ex. 20:18. "Phil. 2:5-11. 



30 SPIRITUAL REALIZATION 

divine love must needs embody itself in the Word made 
flesh so that divine love might be humanized and tem- 
pered to man in the world. 

This may be illustrated from the distribution of heat 
in the natural world. The torrid and frigid zones rep- 
resent the states of humanity before the advent of the 
Word in the flesh; the temperate zone stands for the 
divine ideal of humanity in the new creation. It was 
the divine plan that, in the humanity of the Son, there 
should be a uniting of the opposites, resulting in a tem- 
perature which would be mild and delightful to the 
human soul. 35 Thus the wrath would be overcome and 
the balance maintained between the outer and the inner 
life of man. 

It was the justice of divine wisdom and the good- 
ness of divine love which the Father would give to the 
world as the flesh and blood of his Son. 36 This gift was 
to become the true food and drink of souls in the regen- 
eration. But, even though it be given, it must also, be- 
cause of the free-will of man, be appropriated by each 
individual soul. Therefore when the Christ said, "I am 
the bread of life," he also said, "Except ye eat the flesh 
of the Son of man and drink his blood, ye have not life 
in yourselves" ; also, "He that eateth my flesh and drink- 
eth my blood abideth in me, and I in him" ; "he that 
eateth this bread shall live forever," and "the bread 
which I will give is my flesh, for the life of the world" 
(John 6:48, 53, 56, 58, 51). Because of the meekness 

35 Ps. 121:5,6. 36 John 6:35, 55. 



JESUS, THE CHRIST 31 

of the Son, 37 the Father could in him bring to the world 
the great boon of a humanity united back to the divine 
again. 

The being one with God was not something which 
man in his own strength could grasp 38 ; it could be at- 
tained only through being born anew. 39 That this might 
be set before the world in a way to be comprehended by 
the human mind, the Son came to be in the likeness of 
men : being born of woman, he took upon himself the 
nature of man in the finite world. Only by the working 
of supernatural power could this take place: that the 
Son from eternity should be manifest in mortal flesh. 
This, however, was prophesied centuries before it came 
to pass, in the words : "Therefore the Lord himself 
shall give you a sign ; behold, the virgin shall conceive, 
and bear a son, and shall call his name Immanuer 
(Isaiah 7:14, marg.). By a divine miracle, Mary the 
virgin brought into the world the child Jesus, who had 
been conceived in her of the Holy Spirit, as a sign to 
mankind that "the tabernacle of God is with men, and 
he shall dwell with them, and they shall be his peoples, 
and God himself shall be with them, and be their God" 
(Rev. 21:3). 

The Son took upon himself human nature as it was 
in the world with all its imperfections, 40 to the end that 
in it he might overcome the state of separation which 
seemed to exist between humanity and divinity, and 
teach men the way to perfect union with God. 41 

37 Matt. 11:29. 38 Phil. 2:6 39 John 3. *°Heb. 2:17, 18. 41 John 15:4. 



32 SPIRITUAL REALIZATION 

Through the Son of man, after the baptism, the procla- 
mation was made to the world, "the kingdom of heaven 
is at hand" (Matt. 4:17). In this way God began to 
communicate to men the knowledge of the new creation, 
which he had prepared for them in his lovingkindness, 
that they might dwell with him in righteousness and 
peace forever. The teachings of the Christ became the 
gate by which regenerate souls began to enter eternal 
life 42 ; for he declared while yet in the world, "There 
are some here of them that stand by, who shall in no 
wise taste of death, till they see the kingdom of God 
come with power" (Mark 9:1). This promise was ful- 
filled to them at Pentecost. 43 

In the glorified state of humanity in the original 
creation of God, flesh and blood was not known. After 
the fall man found himself in this world in a flesh-and- 
blood body which was not in truth the handiwork of 
God. In the new creation, God made no provision for 
the carnal man as such ; for the new creation was wholly 
spiritual, and could not be inherited by mortal flesh. 
"That which is born of the flesh is flesh ; and that which 
is born of the Spirit is spirit" (John 3:6). That which 
was born of the flesh was, to God, "a people of strange 
language." Their ways were not his ways and his ways 
were not their ways. The Christ spoke of the divine 
plan for saving humanity when he said, "And no man 
hath ascended into heaven, but he that descended out of 
heaven, even the Son of man, who is in heaven" (John 

"Matt. 7:13. « Acts. 2. 



JESUS, THE CHRIST 33 

3 :13). By laying down his life, or dying to the love of 
the natural life, the Son of man subdued the natural 
will and brought flesh and blood into subjection to the 
will of God. 44 Having by the exercise of free-will de- 
throned self-love, he at the same time enthroned divine 
love in his heart. In this way all things in his humanity 
were reconciled to God and became wholly spiritual. 
Finally, in his ascension to the Father, his humanity 
was glorified. Thus the body of Jesus was cleansed of 
materiality ; and, being wholly spiritual, in the ascension 
it became one with the divine forever. 45 

In the glorified humanity of Jesus there was exem- 
plified the solution of the great problem, namely: how 
the human soul and body which God made could be 
redeemed without violently separating them from the 
body of flesh which God did not make. The redemption 
of the corporeal body of Jesus was God's solution to 
that problem. In the ascension, Jesus, the Christ, en- 
tered bodily into the new creation of God and inherited 
it. He spoke of this when he said, "All authority hath 
been given unto me in heaven and on earth" (Matt. 
28:18). Not for his own sake did the Son of man 
inherit the kingdom of heaven, but for the sake of his 
disciples in every age. 46 His spiritual states, represented 
by the seven days of the creation, became the birthright 
of every one who should be born of the Spirit. The 
victory which he gained over the love of self and the 
love of the world in his own humanity, he would share 

44 Luke 22:42. « Luke 24:50, 51. " John 8:42. John 12:30. 



34 SPIRITUAL REALIZATION 

with every sincere heart in the regeneration. 47 The 
realization that his body was the temple of the living 
God actually, even to its corporeality, he would com- 
municate to those who should keep his sayings. 48 

With this in mind it is not difficult for one to under- 
stand the words of the Christ, "In my Father's house 
are many mansions ; if it were not so, I would have told 
you ; for I go to prepare a place for you. And if I go 
and prepare a place for you, I come again, and will 
receive you unto myself ; that where I am, there ye may 
be also ... I am the way, and the truth, and the 
life : no one cometh unto the Father, but by me" (John 
14:2, 3, 6). The mansions are the redeemed humanity 
of the sons of God, for they are the temples of the Holy 
Spirit, and constitute the house of the Father, in the 
new creation. In the humanity of the disciples of the 
Christ, God adopted the natural man, included him in 
the regeneration of each disciple and finally received 
him into the kingdom. Therefore St. Paul wrote the 
disciples at Rome, saying, "ye received the spirit of 
adoption, whereby we cry, Abba, Father/' "We our- 
selves groan within ourselves, waiting for our adoption, 
to wit, the redemption of our body" (Rom. 8:15, 23). 
What the Son of man did in his humanity each true 
disciple may now do after him : "For we have not a high 
priest that cannot be touched with the feeling of our 
infirmities ; but one that hath been in all points tempted 
like as we are, yet without sin" (Heb. 4:15). Jesus, the 

* 7 John 14:13, 14. « Phil. 3:20,21. 



JESUS, THE CHRIST 35 

Christ, overcame all the temptations of earth-born men 
and became perfect through obedience to the command- 
ments of the Father, as an example in the flesh of the 
way those who endure to the end may attain to perfec- 
tion and realize the redemption of the body and the 
overcoming of the last enemy, death. 

Those who walk as he walked in this world, the way 
of obedience to the will of God, can say, "as he is, even 
so are we in this world" (I John 4:17) ; for the Son 
says, whosoever shall do the will of my Father who is 
in heaven, he is my brother, and sister" (Matt. 12 :50). 
As, through disobedience or failure to do the will of 
God, man fell, so through obedience to the divine will 
he is redeemed from separation and enters into union 
with God through Jesus, the Christ. The Son spoke of 
this, saying, "In that day ye shall know that I am in 
my Father, and ye in me, and I in you" (John 14:20). 
"For God so loved the world, that he gave his only 
begotten Son, that whosoever believeth into him should 
not perish, but have eternal life" (John 3:16, lit.). 
Jesus was called the only begotten Son to distinguish 
the sole and only generation of God, which he stands 
for, from the generations of flesh and blood which are 
not of God. The Son is also called the only begotten of 
the Father for the reason that, in the original creation, 
before the fall, he was the one (the Word) in whom 
God saw himself perfectly revealed. He was the proto- 
type after which everyone was made. As the die of the 
coiner is necessary to give the metal the form and char- 



36 SPIRITUAL REALIZATION 

acter chosen by the coiner, even so the only begotten 
Son is necessary to humanity, that each human being 
may in the new creation, bear the form and character 
of a son of God, and so glorify the heavenly Father. 



CHAPTER III 

MEDIATION 

IN THE COURSE of the development of the use 
of electricity for house lighting, electrical inventors 
were confronted with, relatively, the same prob- 
lem as that with which the divine mind had to deal in 
redeeming the race. The problem of electrical inventors 
was this : the voltage of the current of electricity carried 
by the power wires in the streets of a city was so great 
that it would destroy the delicate filaments of the lamps 
in a dwelling, if brought directly to bear upon them. 
The question was, how shall the voltage in the power 
wires be reduced to accommodate the frail nature of 
the lamps ? The solution of the problem was relatively 
the same in both cases. In solving the problem of the 
regeneration of humanity, the Word was made flesh to 
act as mediator between God and man ; in solving the 
problem in electric engineering, the inventor made a 
"step-down transformer/' by which the voltage was 
reduced to such a degree that the electric current could 
enter the lamps in the house without doing them any 
damage. In this parallel the powerful electric current 



38 SPIRITUAL REALIZATION 

represents the Infinite Spirit which, if it were to enter 
the human mind without mediation, would destroy it. 
The transformer corresponds to the glorified humanity 
of the mediator, Jesus Christ, and the lamps to the minds 
of his disciples in any age. The Holy Spirit proceeding 
from the Father through the glorified humanity of the 
Son to regenerating humanity, is represented by the 
electric current in its available degree of power after 
it has passed through the transformer. As the current 
is used both for light and power, so the Holy Spirit 
comes both to illuminate the understanding and to em- 
power the will of one who is united with the Father 
through the Son of man. 

Through the Son of man as mediator, the Holy 
Spirit works to bring the minds of those who are regen- 
erating, by degrees, into the final state of redemption in 
which they can bear the presence and the power of the 
Infinite Spirit in eternity. In each age, through the 
glorified humanity of Jesus, there proceeds the light 
that lighteth the mind of everyone in the world. Those 
who become receptive to his light are taught by him, 
for he is the teacher appointed by the Father; just as 
he says, "I am the light of the world : he that f olloweth 
me shall not walk in the darkness, but shall have the 
light of life" (John 8:12). As the soul unfolds it real- 
izes that, by the indwelling of Holy Spirit, it is united 
with the glorified humanity of Jesus. There is estab- 
lished an intimate, interior relationship between the 
soul and its Maker, who thus becomes the soul's well 



MEDIATION 39 

Beloved. This relationship is divinely human. The 
interior companionship of Jesus with souls who are in 
the world but not of it, varies with the type and state of 
each soul. For the reason that, in the ascension, the 
total humanity of the Son was translated into the god- 
head, he now comes in touch with the individual soul as 
a glorified human being. Because all his human powers 
are pure and holy, he acts as a selfless mediator between 
God in eternity and man in time, and tempers the heat 
of the divine love so that the heart can bear it. Through 
his perfect humanity the Word is able to heal the human 
body, teach and guide the soul, purify the heart, and 
serve each individual in all his needs. Finally the 
divine-human becomes the resurrection and the life to 
them that endure to the end. 

The transfiguration of Jesus upon the mount illus- 
trates the signification of the words "glory" and "glo- 
rified" as used in relation to the humanity of the Son. 
On the mountain it was given to Peter, James, and John 
to behold, in a vision, the humanity of Jesus glorified, 
as he was transformed before them. The influx of 
divine love and wisdom in the interior life of the Son 
of man shone forth with such intensity that, "his face 
did shine as the sun, and his garments became white as 
the light" (Matt. 17:2). While thus the human was 
glorified by the indwelling divinity, the Father testified, 
saying, "This is my beloved Son, in whom I am well 
pleased; hear ye him" (Ibid. 5). 

The Son of God has always had his abode in the 



40 SPIRITUAL REALIZATION 

bosom of the Father. After his coming into the world 
he became the Son of man, through the regeneration of 
the human in which he was born of woman. While he 
was in the world he had a dual experience ; for he was 
in the world but not of it, and, at the same time, in the 
kingdom of heaven, after the nature of the inner man. 1 
Thus in the Son of man were united two things which 
had been separated in the fall ; namely, the divine and 
the human, God and man. The union of the divine and 
the human in the Son of man is taught in several places 
in the New Testament. Under the figure of a marriage, 
in one of the parables, the Christ says, "The kingdom 
of heaven is likened unto a certain king, who made a 
marriage feast for his son" (Matt. 22:2). Also in the 
parable of the ten virgins, he said, "The bridegroom 
came; and they that were ready went in with him to 
the marriage feast" (Matt. 25:10). In Revelation it is 
written, "the marriage of the Lamb is come . . . 
Blessed are they who are bidden to the marriage supper 
of the Lamb" (Rev. 19:7, 9). In his teaching concern- 
ing divorce the Christ said, "But from the beginning of 
the creation, Male and female made he them. For this 
cause shall a man leave his father and mother, and shall 
cleave to his wife ; and the twain shall become one flesh : 
so that they are no more twain, but one flesh. What 
therefore God hath joined together, let not man put 
asunder" (Mark 10:6-9). Spiritually interpreted this 
passage signifies that earthly marriage is a type of the 

1 John 3:13. 



MEDIATION 41 

heavenly marriage of the Lamb of God. The words, 
"from the beginning of the creation, Male and female 
made he them," refer to that in the divine plan for the 
redemption of humanity which provided for the union, 
or marriage, of good and truth in the human mind, 
beginning from the marriage of the Lamb of God, 
which was the union of the divine and the human in 
Jesus. "What therefore God hath joined together, let 
not man put asunder," is the admonition of the Christ 
to those who would separate that which God hath joined 
together in his ideal of humanity redeemed, made mani- 
fest in the Son of man. The marriage of the divine and 
the human in Jesus was an earnest of the marriage of 
the divine and the human in each disciple. This takes 
place in the regeneration of a disciple as, by degrees, 
good and truth are united in his mind. Truth is found 
in the sayings of the Christ and stands for the divine 
ideal. When a disciple does the truth, that is, lives by 
the sayings of the Master, good is united with truth and 
the divine ideal is realized. That this marriage of good 
and truth makes life is clearly shown by the words of 
Jesus, "If a man keep my word, he shall never see 
death" (John 8:51). 

After the third century of the Christian era, it 
seems that there was a lack of spiritual enlightenment 
among Christians. Disciples, leaning too much to their 
own understanding, did not depend upon the Holy 
Spirit for the inspiration which gives true understand- 
ing of the divine mysteries ; hence there followed teach- 



42 SPIRITUAL REALIZATION 

ings which were not inspired and therefore not true. 
As a result there came to be a crude conception of the 
Christ, and much was made of the personality of Jesus 
which was not in accord with the spirit of the gospel. 
Some modern Christians, resisting "the worship of man 
as God," have gone to the other extreme and have prac- 
tically denied the divinity of Jesus, the Christ 

Jesus did not seek disciples who would worship his 
personality. He said, "If I glorify myself, my glory is 
nothing" (John 8:54). He taught the worship of the 
Father in spirit and in truth, saying of those who receive 
the Spirit through the Son, "such doth the Father seek 
to be his worshippers" (John 4:23). Speaking from 
his humanity Jesus said, "I can of myself do nothing : 
as I hear, I judge: and my judgment is righteous; be- 
cause I seek not mine own will, but the will of him that 
sent me" (John 5:30). It is not required of a disciple 
that he worship the Master, but that he follow him. He 
is taught to honor the Son as he honors the Father who 
sent him. The relation of the Son to the Father is 
explained in his words : "I am the way, and the truth, 
and the life: no one cometh unto the Father, but 
through me" (John 14:6, marg.). "I am the door: 
through me if any man enter in, he shall be saved" 
(John 10:9, lit). 

The gospel was written that men might believe that 
Jesus is the Christ, the Son of God. 2 That faith in him 
as the Word made flesh is indispensable to salvation is 

2 John 20:31. 



MEDIATION 43 

evident from his words : "except ye believe that I am 
he, ye shall die in your sins" (John 8:24). "Except ye 
eat the flesh of the Son of man and drink his blood, ye 
have not life in yourselves" (John 6:53). After the 
ascension, the glorified humanity of Jesus became the 
true vine; of which his disciples are the branches. 
Therefore Jesus taught them, saying, "Abide in me, and 
I in you. As the branch cannot bear fruit of itself, 
except it abide in the vine ; so neither can ye, except ye 
abide in me. I am the vine, ye are the branches : He 
that abideth in me, and I in him, the same beareth much 
fruit: for apart from me ye can do nothing" (John 
15:4, 5). The parable of the vine was based upon the 
idea that the influx of the Holy Spirit would come to 
the disciples of Jesus in every age through his glorified 
humanity, the true vine stock. Therefore, in the last 
prayer, the Son requested the Father to keep his dis- 
ciples in his name, that they might be one, even as the 
Father and Son are one: "I in them, and thou in me, 
that they may be perfected into one ; that the world may 
know that thou didst send me, and lovedst them, even 
as thou lovedst me" (John 17:23). 

These things were fulfilled to the disciples in the 
spiritual life which began with Pentecost. Thereafter 
they knew Jesus, not after the flesh, but after the Spirit, 
for he came to them in the Holy Spirit and took up his 
abode in their hearts. It was then that they began inte- 
riorly to behold the glory of the only begotten Son. 

The apostles wrote of the indwelling of the glorified 



44 SPIRITUAL REALIZATION 

humanity in the following passages in the epistles : "He 
that believeth into the Son of God, hath the witness in 
himself ' (I John 5 :10, lit.). "God gave unto us eternal 
life, and this life is in his Son. He that hath the Son 
hath the life ; he that hath not the Son of God hath not 
the life" (Ibid. 11, 12). "We know that the Son of God 
is come, and hath given us an understanding, that we 
know him that is true, and we are in him that is true, 
even in his Son Jesus Christ. This is the true God, and 
eternal life" (Ibid. 20). St. Paul wrote of the mystery, 
"which is Christ in you, the hope of glory" (Col. 1 :27). 
"And if Christ is in you, the body is dead because of 
sin; but the spirit is life because of righteousness" 
(Rom. 8:10). "It is no longer I that live, but Christ 
liveth in me" (Gal. 2 :20). Again, he prays "that Christ 
may dwell in your hearts through faith" (Eph. 3:17). 
Finally, that there may be no mistake as to whom he 
means, he asks, "know ye not as to your own selves, 
that Jesus Christ is in you ? Unless indeed ye be repro- 
bate" (II Cor. 13:5). 

From the day of Pentecost the new creation has 
overshadowed the natural life of mankind. The work 
which Jesus accomplished in overcoming the world took 
captivity captive, and made the external world subject 
to the Christ. "The kingdom of the world is become the 
kingdom of our Lord, and of his Christ : and he shall 
reign unto the ages of the ages" (Rev. 11 :15, marg.). 
To the apostles this dominion of the Christ was para- 
mount. They knew from experience that Jesus was the 



MEDIATION 45 

King of kings, ruling in the power of divine love over 
heaven and earth, and ever present to the awakened 
soul. By faith the first disciples dwelt in the new crea- 
tion as though it were manifest. The Christ prepared 
their minds for this by teaching them that they should 
be in the world, but not of it ; also by his words to the 
Father, "They are not of the world, even as I am not of 
the world" (John 17:16). During the last supper the 
Lord spoke to them of the new creation in the words, 
"and I appoint unto you a kingdom, even as my Father 
appointed unto me, that ye may eat and drink at my 
table in my kingdom ; and ye shall sit on thrones judging 
the twelve tribes of Israel" (Luke 22:29, 30). 

It was as ambassadors of the invisible King that the 
apostles went about proclaiming the kingdom of heaven, 
healing the sick, cleansing the lepers, raising the dead, 
and casting out demons. The Christ told them that they 
would do these works in his name ; accordingly, in heal- 
ing the sick they said, "Jesus Christ healeth thee" (Acts 
9 :34). "In the name of Jesus Christ of Nazareth, walk" 
(Acts 3:6). The Lord worked with them to confirm 
their word by signs of instantaneous healing and other 
works which testified of his presence in them. 3 

From a consideration of the scriptures it is evident 
that Jesus, the Christ, is unique. There never was a 
Christ in the world until he was made manifest in the 
person of Jesus ; and there has been no other since, for 
the reason that Jesus became the Christ by the will of 

•Mark 16:20. 



46 SPIRITUAL REALIZATION 

the Father, who gave him authority over all that he had. 
There are some who do not seem to take account of 
Jesus after the ascension. Nevertheless, on the day of 
Pentecost, fifty days after the ascension, Peter said to 
the Jews, "This Jesus did God raise up, whereof we all 
are witnesses . . . Let all the house of Israel there- 
fore know assuredly, that God hath made him both 
Lord and Christ, this Jesus whom ye crucified" (Acts 
2:32, 36). Later, one of the apostles wrote, saying 
"Jesus Christ is the same yesterday and today, yea and 
forever" (Heb. 13:8), or literally, "Jesus is the Christ, 
the same yesterday and today and unto the ages." 

The word Christ is an adjective, not a noun, and 
signifies anointed, or king. It is so used in the four 
gospels, where, in the Greek originals, the word for 
Christ is preceded by the definite article, thus : "Jesus, 
the Christ." The name Jesus signifies saviour. "Jesus, 
the Christ," being interpreted, signifies, "Saviour, the 
King." Jesus is the man ; "the Christ" is the title which 
stands for his authority; the authority of which he 
spoke, saying, "All authority hath been given unto me 
in heaven and on earth" (Matt. 28 :18). 

That the Son of man was not born of woman is 
evident from the saying of Jesus concerning John the 
Baptist : "Verily I say unto you, Among them that are 
born of women there hath not arisen a greater than John 
the Baptist ; yet he that is but little in the kingdom of 
heaven is greater than he" (Matt. 11:11). The child 
born of Mary seemed to be a mortal, but he did not 



MEDIATION 47 

remain so. When the child was about twelve years of 
age, his humanity became the matrix in which the Word 
of God began to work until, at the baptism of John, the 
Holy Spirit descended bodily upon the humanity of 
Jesus and the Son of man was born in it. Then was the 
Word made flesh. When Jesus offered himself as a 
living sacrifice to God the Word appropriated his hu- 
manity and in the incarnation there was a new creature ; 
namely, the Son of man. The Son of God was the 
divine, the Son of man was the regenerate human, and 
the two were one : Jesus, the Christ. 

On the cross the visible man died ; but he rose again 
and was alive and visible to his disciples who, in the 
gospels, bear witness of his resurrection and presence 
among them, periodically, from the time of his coming 
forth from the tomb until the ascension. In the resur- 
rected humanity of Jesus the two elements were almost 
perfectly united : the human was in the divine and the 
divine was in the human. At the ascension the union 
was made complete and duality ceased. As the Son 
returned to the Father in the ascension, the outer man 
w T as drawn up into heaven, into the invisible realms of 
the new creation where, ever since, he has had his being 
in glory. 

The admonition of the heavenly visitants to the 
disciples who witnessed the ascension that, "this Jesus, 
who was received up from you into heaven, shall so 
come in like manner as ye beheld him going into 
heaven" (Acts 1 :11), identifies Jesus as the one whose 



48 SPIRITUAL REALIZATION 

interior advent as Saviour is promised in the gospels. 
Jesus is the Saviour who is to "come in like manner" ; 
that is to say, in the same humanity in which he as- 
cended to the Father. Therefore St. Paul wrote, "our 
citizenship is in heaven ; from whence also we wait for 
a Saviour, the Lord Jesus Christ: who shall fashion 
anew the body of our humiliation, that it may be con- 
formed to the body of his glory, according to the work- 
ing whereby he is able even to subject all things unto 
himself" (Phil. 3:20-21). 

Today, the Saviour works from his divine essence 
through his humanity to reach mankind in its needs. 
This glorified human being whom God has exalted to be 
one with himself is, from an interior plane, in touch 
with every human soul in the world. To those who 
become his disciples and keep his sayings, he manifests 
himself interiorly, and they become his instruments in 
the great work of salvation which, by the will of God, 
is ever going forward. 

They make a great mistake who say that Christ 
without Jesus abides in humanity; for such a thing is 
impossible. "The flesh and blood of the Son of man" is, 
being interpreted, nothing else than the divine truth and 
the divine good humanized in Jesus. Before divine 
truth and good were incarnated in the Word they were 
inaccessible to humanity. Now they may be found in 
every human heart. Everyone who takes into his mind 
the words of the Christ and determines to live by them 
begins to eat of this heavenly bread. As he continues 



MEDIATION 49 

to live by the teaching of the Christ, he eats his flesh 
and drinks his blood; in other words, he appropriates 
the life of the Son of man. The disciple who does this 
abides in the Lord and the Lord abides in him. One 
who lives thus realizes that Jesus, the Christ, abiding 
in him mediates between the Father in eternity and the 
disciple in time, and that the otherwise inaccessible 
things of God are his through the glorified humanity of 
Jesus. 



CHAPTER IV 

FAITH 

THE NEW CREATION of God was spiritual 
and interior, therefore it was invisible to the 
carnal mind which rises no higher than the things 
that appear. In order that man might perceive the 
things of the new spiritual life which were present to 
his soul, God provided that the light of faith should 
enlighten his mind. The Lord would give this power to 
each soul whenever it should reach the end of its desire 
for a life apart from him. Therefore it is written, "the 
just shall live by his faith" (Hab. 2 :4). 

Faith is always the first aid of God in saving the 
individual soul. The first movement of the light of 
faith in the human mind came after the soul-awakening 
of fallen man, when he found himself in the new state 
of consciousness represented by the words, "And Jeho- 
vah God planted a garden eastward, in Eden ; and there 
he put the man whom he had formed" (Gen. 2 :8). The 
garden of Eden, or "Paradise of Pleasantness," was an 
elementary state of consciousness in the inner life of 
humanity into which man was drawn by the Word, that 



FAITH 51 

he might begin to exercise the power of faith by culti- 
vating the spiritual states of the life to which he was 
called, and to keep his mind free from the things which 
corrupt. 

To give the soul an appreciation of the pleasantness 
of the new spiritual life was faith's first work in man. 
The pleasantness was a foretaste of the tempered, spir- 
itual radiance which preceded from the Word. Faith's 
next work was to give man the conviction that the 
"sound" which he heard in his soul was the voice of the 
Word, his Maker. "And they heard the voice of Jeho- 
vah God walking in the garden in the cool of the day" 
(Gen. 3 :8). The voice was not audible but was in the 
nature of an interior call, which came like a judgment 
upon fallen humanity to the end that man might know 
that he should not live by sight only, but by the faith 
which God gives him. That this is ever the elementary 
work of God in souls, may be seen from the words of 
the Christ to the Jews, "This is the work of God, that 
ye believe into him whom he hath sent" (John 6:29, 

lit). 

In Abraham this faith became an active, working 
principle, for, "he believed in Jehovah ; and he counted 
it to him for righteousness" (Gen. 15:6). Thereafter, 
from generation to generation in the Hebrew race, the 
Word worked, giving faith to the souls who would live 
by it. In each illumined mind the work of God was 
accomplished through faith: though not one of them 
saw him, yet each believed that "he is, and that he is a 



52 SPIRITUAL REALIZATION 

rewarder of them that seek after him" (Heb. 11:6). 
The Old Testament stands as a monumental work of 
faith, bearing witness to the truth that, "the light shin- 
eth in the darkness; and the darkness apprehended it 
not" (John 1:5). 

The advent of Jesus, the Christ, was the beginning 
of the ingathering of souls into the new creation of 
God. In the days of his ministry, the first test of the 
souls to whom Jesus came was that of faith; for the 
first question in each mind was, "Is this the Messiah ?" 
Those who were receptive to God's free gift, faith, 
believed ; others doubted. Those who believed received 
him, those who doubted rejected him. To the latter the 
Christ said, "except ye believe that I am he, ye shall die 
in your sins" (John 8:24). "But as many as received 
him, to them gave he the right tp become children of 
God, even to them that believe into his name : who were 
begotten not of bloods, nor of the will of the flesh, nor 
of the will of man, but of God" (John 1 :12, 13, lit). 
From this it is manifest that faith in Jesus, the Christ, 
was, according to the design of God, the first essential 
in the salvation of the individual. "He that believeth 
into him is not judged: he that believeth not hath been 
judged already, because he hath not believed into the 
name of the only begotten Son of God" (John 3:18, 

lit). 

To those who received the Christ, the new heavenly 
life was open. He spoke of this when he said, "He that 
hath the faith hath the life." They received him as a 



FAITH 53 

teacher sent from God ; and in accepting and applying 
his teaching they were brought face to face with the 
new creation which he had come to reveal to them. In 
his teaching the Christ spoke of the new creation as 
the kingdom of God, or the kingdom of heaven ; teach- 
ing that the kingdom did not come by narrow watching ; 
that it was neither in one place nor in another; "for 
lo," he said, "the kingdom of God is within you" (Luke 
17 :21). Thus he directed their faith toward the interior 
life in which the new creation of God is found by 
everyone who believes with God-given faith. 

In his spiritual experience the true disciple of Jesus, 
the Christ, has to deal with two kinds of faith. First 
in order is the faith that is native to the world. This is 
a confidence in human power, in persons, in institu- 
tions, in things that have been tested and proved to be 
sound and dependable in a natural way. The second, 
in the order of experience, is the faith that comes from 
heaven and gives the disciple a supernatural confidence 
in the invisible things of God. It is by this faith that 
he believes in the Father, in the Son, and in the Holy 
Spirit : the living God. This faith is the foundation of 
all the spiritual activities of a disciple. Without it he 
would not love God, would not trust the Lord, w r ould 
not pray ; the Bible would be a sealed book to him ; his 
spiritual life would be waste and void. But with this 
faith all things are possible. Sin, disease, sickness, 
pain, troubles, and difficulties melt away before the 
faith which God bestows upon a disciple of the Christ. 



54 SPIRITUAL REALIZATION 

The faith which comes from heaven bears witness of 
that which is heavenly, invisible, and real. It does not 
lead one to believe in evil, disease, or unreality. 

Divine faith has many activities. Having come from 
God it bears witness of him in every possible way. 
It testifies that he is love itself ; that all his works are 
good; that he created man in his own image and after 
his own likeness ; and that he is full of lovingkindness 
and tender mercy toward mankind. Faith bears witness 
to the divine origin of the scriptures and testifies that 
Jesus is both Lord and Christ, the Saviour of the world. 
It leads the mind to seek within the letter of the Word 
for the secret meaning which God, in his wisdom, has 
hidden there for the soul's instruction and edification. 
Faith gives the soul aspirations for a regenerate life, 
and teaches it to pray for it without ceasing. It leads 
one who is regenerating to depend upon God for every- 
thing, to look to him as the hidden source of all that 
is good and true. In the bestowal of faith God puts 
into the hands of a disciple a power that is almighty. 
This may be seen by comparing two sayings of the 
Christ, namely: "all things are possible with God," 
and, "All things are possible to him that believeth" 
(Mark 10:27 and 9:23). God gives man the power of 
faith to the end that he may overcome evil with good. 
The error of the world is overcome by degrees, in 
detail, as one meets the problems of life with the love 
and wisdom of God. Therefore the Christ said to the 
disciples, "Have faith in God. Verily I say unto you, 



FAITH 55 

Whosoever shall say unto this mountain, Be thou taken 
up and cast into the sea; and shall not doubt in his 
heart, but shall believe that what he said cometh to 
pass; he shall have it. Therefore I say unto you, All 
things whatsoever ye pray and ask for, believe that ye 
received them, and ye shall have them. And when- 
soever ye stand praying, forgive, if ye have aught 
against anyone ; that your Father also who is in heaven 
may forgive you your trespasses" (Mark 11:22-25, 
marg.). The words which are translated in English, 
"have faith in God," are in the original, literally, "have 
faith of God," that is have the faith which is from God. 
The Christ teaches in this passage that by appropriating 
and using the faith which God gives to man in the 
regeneration, he shall be able to remove any difficulty 
which may confront him. After having lived by this 
teaching for over half a century, St. John wrote, "and 
this is the victory that hath overcome the world, even 
our faith" (I John 5:4). 

The teaching, "All things whatsoever ye pray and 
ask for, believe that ye received them, and ye shall have 
them," refers to the providence of the Father in the 
new creation, which covers all needs whatsoever that 
the disciples of Jesus, the Christ, may have in the re- 
generation of their humanity. 1 Therefore the teaching 
means that all things whatsoever you can pray, or desire 
in your heart, and ask for with your mind, have already 
been provided in the heavenly life which is now unf old- 

1 I Cor. 2:9. 



56 SPIRITUAL REALIZATION 

ing within you. The work of a disciple is to bring these 
things into manifestation by using the faith which cor- 
responds to them: an unquestioning, persistent faith 
which never wavers until the work is accomplished. 

In using divinely given faith the disciple is warned 
to guard his heart from doubt. 2 Doubts usually arise 
from the natural disposition to reason from effects, or 
from false principles. But by cultivating a childlike 
trust in God, and by fasting from the reasoning of the 
natural mind, as touching the things of the Spirit, faith 
will be free to do its perfect work. 

One of the most illuminating accounts of the work- 
ing of the faith which God hides in the heart of man 
is found in the third chapter of the Book of Acts, in 
the account of the healing of the lame man who sat 
and begged at the Beautiful Door of the temple, which 
is sometimes called the Beautiful Gate. This man seems 
to have been entirely unconscious of the hidden faith 
in his heart. All that he asked of the apostles was an 
alms, "But Peter said, Silver and gold have I none; 
but what I have, that give I thee. In the name of Jesus 
Christ of Nazareth, walk. And he took him by the 
right hand, and raised him up: and immediately his 
feet and his ankle-bones received strength. And leap- 
ing up, he stood, and began to walk; and he entered 
with them into the temple, walking, and leaping, and 
praising God. And all the people saw him walking and 
praising God : and they took knowledge of him, that it 

3 Mark 11:23. 



FAITH 57 

was he who sat for alms at the Beautiful Gate of the 
temple : and they were filled with wonder and amaze- 
ment at that which had happened unto him" (Acts 
3:6-10). The faith of the apostles and the words of 
Peter aroused the living faith in the heart of the lame 
man, and instantly he was healed. 

True prayer is the work of the faith with which 
God endues the human heart. Man prays because he is 
led to do so. The light of faith gives him intuitive 
knowledge concerning the things which God is disposed 
to bestow upon him. The Christ, in some of his par- 
ables, teaches that true faith will lead a disciple to be 
importunate in prayer. By the parable found in the 
eleventh chapter of Luke he teaches that importunate 
faith w r ill bring to the soul the fullness of its every 
need. Therefore he says, "Ask, and is shall be given 
you ; seek, and ye shall find ; knock, and it shall be 
opened unto you. For everyone that asketh receiveth ; 
and he that seeketh findeth; and to him that knocketh 
it shall be opened" (Luke 11:9-10). The Christ con- 
cludes with the assurance that the heavenly Father will 
give the Holy Spirit to them that ask him. 

The parable of the importunate widow 7 , found in 
the eighteenth chapter of Luke, was given to the dis- 
ciples to the end that they ought always to pray and 
not become faint-hearted. The parable teaches that a 
disciple should come again and again to God in prayer, 
"day and night." The overcoming of that which is 
adverse to the soul's good requires a determined per- 



58 SPIRITUAL REALIZATION 

sistency which divine faith alone can sustain. This is 
the only faith in which there is no doubt, and faith 
without doubt means victory. 

Through faith a disciple receives authority to set 
aside natural law. The scope of this authority may be 
clearly seen in the life of the Son of man, who walked 
upon the water, stilled the tempest, fed the five thou- 
sand, healed the sick, cleansed the lepers, and raised the 
dead. The natural life of a disciple of the Christ should 
not be bound by the drastic limitations of natural law. 
When the first disciples saw the withered fig tree they 
marveled that it had withered away so quickly at the 
word of the Christ. He answered and said to them, 
"Verily I say unto you, If ye have faith, and doubt not, 
ye shall not only do what is done to the fig tree, but 
even if ye shall say unto this mountain, Be thou taken 
up and cast into the sea, it shall be done" (Matt. 21 :21). 

Faith becomes a powerful weapon of defense in the 
life of a disciple. By it fear is overcome, doubts are 
done away, and all manner of difficulties are mastered 
successfully. By faith the life of a disciple is made to 
conform to that of the Master, for he says, "Verily, 
verily, I say unto you, He that believeth into me, the 
works that I do shall he do also; and greater works 
than these shall he do; because I go unto the Father. 
And whatsoever ye shall ask in my name, that will I 
do, that the Father may be glorified in the Son. If ye 
shall ask anything in my name, that will I do" (John 
14:12-15 lit.). Thus through a living faith the disciple 



FAITH 59 

reverently appropriates the spiritual states which the 
Father has prepared for him in the Son of man, that he 
may by the appointed degrees be conformed to the full 
stature of sonship, overcome the world, and finally 
enter eternal life. 

Under grace there is a responsiveness on the part of 
the disciple to that which is in the divine mind. "We 
love, because he first loved us" (I John 4:19). Like- 
wise, we believe because from the beginning God has 
regarded us as spiritual beings. To him the mortal 
nature is nothing more substantial than a cloud. The 
Christ said concerning this, "Now he is not the God of 
the dead, but of the living : for all live unto him" (Luke 
20:38). We believe in our spiritual nature because 
God sees us as spiritual beings; just as divine truth is 
a standard of righteousness which we do not fully see, 
but which, nevertheless, we are conscious of through 
what is called conscience. Thus it is evident that the 
love which fulfills the law, the faith which removes 
mountains, and the righteousness which justifies us in 
the sight of God, are all founded upon spiritual real- 
ities, which we do not see but which we grasp by spir- 
itual intuition. Therefore the evangelist wrote, "Now 
faith is assurance of things hoped for, a conviction of 
things not seen" (Heb. 11 :1). The leper, who appealed 
to the Christ for healing, had an assurance from within 
that if Jesus but touched him, he would be made whole. 
The faith which was his by the favor of God, gave him 
a conviction that within the humanity of Jesus, there 



60 SPIRITUAL REALIZATION 

was a power mighty to save. According to his faith it 
was brought to pass for him, and at the word of the 
Christ, instantly he was made clean. 

One of the great works of God in each age is that 
of bringing home to the heart of the believer the con- 
viction that Jesus is the Christ, the Son of God. It may 
be observed that in Christian life there are both tra- 
ditional faith and spontaneous faith. Traditional faith 
in Jesus, the Christ, is common to those who have been 
born of Christian parents and brought up in the faith 
of their fathers. This faith may be, and it often is, 
more of the natural mind than of the soul. While tra- 
ditional faith is based upon the spiritual experience of 
others, spontaneous faith is the immediate work of the 
Holy Spirit in the heart of the believer. This is found 
in all cases of true conversion. There are those in every 
age who do not come under the influence of traditional 
faith, or who, coming under it, reject it. These, at first, 
have no conscious knowledge of God, the Christ, or the 
kingdom of heaven. However, as they go on they come 
spontaneously into a new state of mind, the work of 
divine grace. In this state the heart is imbued with the 
faith of God, which dispels all doubt, answers all ques- 
tions, and the man is convinced that Jesus is the Christ, 
the Son of the living God. To such a one the Master 
would say, "flesh and blood hath not revealed it unto 
thee, but my Father who is in heaven" (Matt. 16:17). 

It is a principle of life that divine faith is sufficient 
unto itself. In all his mighty works, the Christ did not 



FAITH 61 

depend upon anything else; and today, he requires of 
his disciples complete abandonment and entire depend- 
ence upon God, through faith. Otherwise, he can do 
but little for them. Faith divided against itself cannot 
stand. The faith that comes from God does not lead 
one to believe in the efficacy of material means to spir- 
itual ends, or in materia medica, or in the help of mortal 
man ; but it always leads one to the indwelling divinity, 
where one finds all that he needs. It is evident that true 
faith requires of a disciple an undivided heart. 



CHAPTER V 

FREEDOM FROM EVIL 

IN THE ORIGINAL creation of God in which 
humanity abode before the world was, there was 
no evil whatsoever ; likewise in the new creation, 
according to the divine plan found in the first chapter 
of Genesis, there was no evil at all; for "God saw 
everything that he had made, and, behold, it was very 
good" (Gen. 1 :31). Between these two states of being, 
there appears the lapse of humanity into a mortal con- 
dition called the world, in which good and evil entered 
into human experience. 

It is a principle of creation that everything created 
takes its character from the creator. God being light, 
and in him there being no darkness at all, 1 the original 
creation was principled in pure truth. Man before the 
fall, did not know evil ; there was no darkness in him, 
for the Spirit of God was a never-failing light to his 
whole being. Evil appeared in the race automatically. 
As man went out of the divine light he found himself 
in the darkness. "He that walketh in the darkness 

1 1 John 1:5. 



FREEDOM FROM EVIL 63 

knoweth not whither he goeth" (John 12:35). Having 
been created to abide in a positive state of life, man 
could not prosper in a negative condition. Darkness 
and evil are privative : darkness is a void — the absence 
of light; evil, also, is emptiness— the absence of good. 

The divine purpose in the redemption was to lead 
man out of darkness into the light of the new creation, 
and so to fill him with truth and good from the divine, 
the true source, that there would be no evil found in 
him. The first step out of darkness was the state rep- 
resented by the garden of Eden. "And Jehovah God 
planted a garden eastward, in Eden ; and there he put 
the man whom he had formed" (Gen. 2:8). "The 
garden of Eden" became the primary spiritual state in 
the soul-unfoldment of the race and of the individual. 
As stated in the preceding chapter, in this primary 
degree man as a living soul finds himself in a state of 
paradisiacal pleasantness, which is a foretaste of the 
heavenly life of the new creation. In this state the soul 
becomes receptive to divine truth, and the awakening 
of faith, hope, and love in the mind produces heavenly 
delights, while the consciousness of the indwelling pres- 
ence of God gives the soul a sense of sweetness and 
peace. 

"And out of the ground made Jehovah God to grow 
every tree that is pleasant to the sight, and good for 
food ; the tree of life also in the midst of the garden, 
and the tree of the knowledge of good and evil. And 
Jehovah God took the man, and put him into the 



64 SPIRITUAL REALIZATION 

garden of Eden to dress it and to keep it. And Jehovah 
God commanded the man, saying, Of every tree of the 
garden thou mayest freely eat: but of the tree of the 
knowledge of good and evil, thou shalt not eat of it: 
for in the day that thou eatest thereof thou shalt surely 
die" (Gen. 2:9, 15, 16, 17). In the nature of things it 
was necessary that, in the primary state of regeneration 
(which the garden of Eden typifies), there should be 
found both "the tree of life" and "the tree of the knowl- 
edge of good and evil." This was so for the reason that 
man was, from the beginning, a free moral agent. God 
regarded man's freedom of choice as of the utmost 
importance. It could not be violated without interfering 
with the redemption of the individual. Before man 
could enter into the new creation of God, he must be 
tested, and when tested he must have freedom to choose 
between the two "trees." "The tree of life" represented 
the divine ideal of man in the new creation, afterward 
made manifest in Jesus, the Christ ; and "the tree of the 
knowledge of good and evil" represented the carnal 
man and his life in the world. It was the choice be- 
tween regenerate and unregenerate nature which man 
was called upon to make. 

The warning was given man that "of the tree of the 
knowledge of good and evil, thou shalt not eat of it : for 
in the day that thou eatest thereof thou shalt surely 
die" (Gen. 2:17). The two "trees" correspond to the 
two "ways" of the Gospel 2 : the tree of life correspond- 

2 Matt. 7:13, 14. 



FREEDOM FROM EVIL 65 

ing to the straight and narrow way which leads to 
eternal life, and the tree of the knowledge of good and 
evil to the broad and roomy way which leads to destruc- 
tion. It should be understood that God did not place 
the two "trees" before man in order to tempt him to a 
fall, but rather that man might use the natural life as a 
means of grace, by sacrificing it for the sake of gaining 
the spiritual life; for, "No man can serve two masters" 
(Matt. 6:24). 

As, after the fall, man did not remember whence he 
came, and did not even know that he was fallen, it 
became necessary in the redemption to give him a view 
of both the life in the world and the life in the new 
creation. Therefore when man became a living soul he 
was, in his understanding, elevated above the old life 
and, in this new spiritual state, he saw both the old life 
and the new, as it were in perspective. It was in the 
divine plan to redeem man by giving him the grace to 
overcome in temptation ; hence repentance, self-renun- 
ciation, prayer for deliverance from sin, the hating of 
one's own life in this world, death to sin, the death of 
the false self, and the final victory over all error, are 
part of the teachings of the Christ. But Adam, or 
humanity in the elementary states of regeneration, was 
weak through the flesh ; in other words, was so capti- 
vated by the sense life and held in bondage to materi- 
ality through an unregenerate will, that, although he 
perceived the heavenly life and desired to abide in it, 
he was not able to overcome the corruptible nature — 



66 SPIRITUAL REALIZATION 

flesh and blood — which claimed him as its own. Grace 
and truth had not yet come into the world. That no 
flesh might glory in the sight of God, it was reserved 
for Jesus, the Christ, to overcome that which Adam 
had failed to accomplish ; therefore it is said that, " As 
in Adam all die, so also in the Christ shall all be made 
alive" (I Cor. 15:22, marg.). 

From a superficial view of the scriptures it has 
come to be understood that the fall of man took place 
in the garden of Eden, but in truth the fall of man ante- 
dates all scripture. Humanity was already fallen when 
Jehovah God took man, "dust of the ground," and 
breathed into his nostrils the breath of the threefold 
life, and man became a living soul. The words "dust 
of the ground," refer to fallen humanity, not to literal 
clay. 3 

Adam and Eve, or humanity in a primary state of 
enlightenment, were given an elementary law of God in 
the words, "of the tree of the knowledge of good and 
evil, thou shalt not eat of it" (Gen. 2:17). Prior to 
the state called the garden of Eden, fallen humanity 
was not under judgment of sin, for it knew not the 
divine law. Evil appeared in the race after the fall; 
but, until the law came, there was no deliberate sin; 
for sin is a conscious act of disobedience to divine law. 
By the "breath of life" in his nostrils (spiritual inspira- 
tion) man perceived the two trees, or ways of life, and 
through the law, "Thou shalt not eat," it was given 

3 Is. 64:8. 



FREEDOM FROM EVIL 67 

to him to understand that there were certain things in 
his fleshly nature which were unprofitable and therefore 
should be avoided. 4 When he was tested, he found him- 
self weak through the flesh, and failed to keep the law. 
It was then that he realized that he was fallen; that 
there was a higher and a lower nature in him ; that the 
higher nature was of God and the lower nature was of 
the earth, earthy. The rebuke of Jehovah God, or the 
divine Voice that spoke to him, calling him to account, 
came as a revelation and at the same time as a judg- 
ment upon that nature in him which was not of God. 
This is typical of the soul experience of every one who 
regenerates. In the seventh and eighth chapters of 
Romans, St. Paul gives a clear view of the working of 
the two natures, in one who is regenerating in the 
understanding and in the will. 

In placing before man the two trees and teaching 
him that he should not eat of the fruit of the tree of the 
knowledge of good and evil, Jehovah sought to lead 
man to live by faith. "The serpent" which beguiled 
Adam, was the sense consciousness, which is adverse 
to the life of faith. In disobeying the commandment, 
man had his eyes opened and discovered that he was 
naked; which is to say, he found himself lacking in 
innocency, and realized that he did not have sufficient 
righteousness of his own with which to clothe himself. 
Innocency is that pure, childlike state of mind which 
the Christ exalted before the disciples, saying, "Except 

*ICor. 6:12. Rom. 7:18-24. 



68 SPIRITUAL REALIZATION 

ye turn, and become as little children, ye shall in no 
wise enter into the kingdom of heaven" (Matt. 18:3). 
As long as man is strong in self-righteousness and is 
self-sufficient through pride and egotism, he cannot 
enter the heavenly life ; but when he discovers the fal- 
libility of these things, he can, if he believes in Jesus, 
the Christ, renounce self-love and become weak in the 
things of the old life, that from the Lord he may be- 
come powerful in the things of the new ; for the Lord 
said to St. Paul, "my power is made perfect in weak- 
ness" (II Cor. 12:9). 

As stated in the beginning of this chapter, there 
was no darkness or evil at all in the original or in the 
new creation of God. Regarding this, it is written in 
John, "In the beginning was the Word, and the Word 
was with God, and the Word was God. The same was 
in the beginning with God. All things were made 
through him ; and without him was not anything made 
that hath been made" (John 1:1-3). Since God made 
all things through the Word and pronounced them 
good, and since nothing was made without the Word, 
it follows that there is no reality in evil ; for evil is not 
good, therefore, in the last analysis it is nothing. The 
devil is not good, therefore God did not create him; 
hence the devil has no reality. God did not make 
demons for they are not good; therefore they are 
nothing. God did not make materiality, for his creation 
was wholly spiritual; therefore materiality is not 
real. 



FREEDOM FROM EVIL 69 

In truth, only God and the true creation of God are 
real. In the true creation, man is found to be a threefold 
nature; namely, spirit, soul, and body, conforming to 
the divine trinity, Father, Son, and Holy Spirit, and 
abiding in it. The union of these two trinities con- 
stitutes heaven and eternal life. The presence of God 
fills his creation to the exclusion of anything and every- 
thing which does not come from him or serve him, 
therefore the adversary and materiality cannot have a 
place in the true creation of God. That which is not 
in the true creation has no reality. The source of evil 
cannot be found in God, in the original or in the new 
creation. There remains only fallen humanity of which 
to take account. Here we find that through self-love 
man corrupted himself, and that when self-love usurped 
the place of divine love in his heart, he was separated, 
in consciousness, from God. Thenceforth there seem 
to have been two powers or sources to be taken account 
of in his mortal life, one good and the other evil. The 
good represented divine love and the evil represented 
self-love. All the good that man has ever known orig- 
inated in divine love. All the evil that he seems to 
meet in the world originated in self-love. The works 
of the adversary are nothing else than the doings of 
self-love, and, as has been shown, in its last analysis 
self-love is nothing. 

Man is so constituted that he can be influenced for 
good or evil only from within his heart. Yet the unre- 
generate think of evils as arising from personalities, 



70 SPIRITUAL REALIZATION 

circumstances, conditions, and environment. The fool- 
ish Pharisees taught that, if a man partook of food 
without first ceremoniously washing his hands, he de- 
filed himself. The Christ in answering this, called to 
him the multitude and said to them, "Hear me all of 
you, and understand : there is nothing from without the 
man, that going into him can defile him : but the things 
which proceed out of the man are those that defile the 
man. . . . For from within, out of the heart of 
men, evil thoughts proceed, fornications, thefts, mur- 
ders, adulteries, covetings, wickednesses, deceit, lasciv- 
iousness, an evil eye, railing, pride, foolishness: all 
these evil things proceed from within, and defile the 
man" (Mark 7:14, 15, 21, 22, 23). In this teaching the 
Christ lays down the principle that the integrity of a 
man cannot be overcome by anything outside of him- 
self, and that if he is defiled, the things which defile 
him come from within his fleshly heart. It may be 
observed that all the things referred to by the Christ 
proceed from self-love. 

Another teaching of the same import may be found 
in the Old Testament in the Book of Numbers, chap- 
ters 22 to 24, in which Balak sends for Balaam to help 
him overcome the children of Israel by cursing them. 
To his dismay Balak finds that Balaam cannot curse 
the children of Israel (who typify the regenerate), be- 
cause God has blessed them, and Balaam is not able to 
reverse the blessing of God. Again, the Son of man, in 
full confidence that he had gained the victory over self, 



FREEDOM FROM EVIL 71 

declared, "the prince of the world cometh : and he hath 
nothing in me" (John 14:30). 

For the reason that man can be corrupted only 
through a selfish afifection for his own natural life, the 
Christ taught, saying, "He that loveth his life loseth it; 
and he that hateth his life in this world shall keep it 
unto life eternal" (John 12:25). While self-love seems 
to exert a powerful influence over the race, it has no 
more power than men allow it ; for, through the Christ, 
God gives each disciple in the regeneration freedom of 
choice and the grace to lay down his life daily (or to 
cease to love it) and to receive it again from God, in 
the new creation, glorified. The cross of Christ stands 
for the death of the false self and the love thereof. 
Christ Jesus, the resurrection, is the raising up of man 
again into life, in the new heavens and the new 
earth. This transformation of man in God, through 
the Christ, is spiritual, interior, and hidden from the 
world. 

In the scriptures, for the sake of presenting ideas 
in a concrete form, evil is personified under various 
names such as the serpent, satan, the devil, the adver- 
sary, the prince of this world, and the beast. The 
natural mind has stumbled at these personal names for 
evil; and, as a consequence, the mistake is common 
among those who read no deeper than the letter of the 
Word, to believe in a personal devil. The mistake is 
carried so far that some insist that a Christian must 
believe in a personal devil. But nowhere in the Bible 



72 SPIRITUAL REALIZATION 

is it taught that a disciple must believe in a personal 
devil in order to be saved. 

The word which is translated devil, signifies in the 
original tongue, a false accuser, a traducer or slan- 
derer; while satan means, an adversary. The idea that 
the devil was once an archangel, but was cast out of 
heaven with his followers for disobedience and pride, 
it not found in the Bible. The source of the idea is the 
Talmud, a Jewish work which also contained the tradi- 
tions of the elders which Jesus, the Christ, rejected. In 
the middle ages the devil was generally represented as 
having horns, a tail, and cloven hoofs. This conception 
was largely derived from pagan mythology. In the 
King James version of the Bible, the passage in the 
Book of Isaiah which refers to Lucifer was not cor- 
rectly translated. In the revised versions the mistake 
was corrected and Lucifer does not appear. 

In the Greek original of the New Testament there 
is a word which is in English translated "devil," and 
another which should be translated "demon/' In the 
King James translation the word devil is used for 
both. 

The Christ cast out demons at a word ; the devil was 
cast out only by the cross. The devil is self-love, while 
demons are its offspring. Those who believe in a per- 
sonal devil lay the blame upon him for their misdeeds, 
while those who know that self-love is the adversary 
are not self-deceived, and therefore are not given to 
self-righteousness. By confessing their sins to the 



FREEDOM FROM EVIL 73 

Christ, these souls are immediately cleansed of all 
unrighteousness. 5 

In the world the rule of the unregenerate is, "eye 
for eye, tooth for tooth" (Ex. 21:24), but the com- 
mandment of the Son of God for the regenerate is 
"Resist not him that is evil : but whosoever smiteth 
thee on thy right cheek, turn to him the other also" 
(Matt. 5:39). The teaching of non-resistance between 
man and man is based upon the great fundamental 
truths of spiritual life, namely: that God is love itself; 
that divine love is omnipotent ; that the Son of man has 
all authority in heaven and on earth, and is, by the will 
of the Father, the sole judge of human conduct; that 
correction is in his hands ; and that he will recom- 
pense. Love is the fulfillment of the law and he who, 
through love, fulfills the law is beyond the reach of 
evil. 

While in its last analysis evil is not real, one who 
accepts the doctrine should not become negative to 
evil. He should be positive and, through faith and love, 
overcome evil with good; the good that comes from 
the divine love in his heart. The Christ teaches, "Ye 
have heard that it was said, Thou shalt love thy neigh- 
bour, and hate thine enemy : but I say unto you, Love 
your enemies, and pray for them that persecute you; 
that ye may be sons of your Father who is in heaven : 
for he maketh his sun to rise on the evil and the good, 
and sendeth rain on the just and the unjust. ... Ye 

5 I John 1:9. 



74 SPIRITUAL REALIZATION 

therefore shall be perfect, as your heavenly Father is 
perfect" (Matt. 5:43, 44, 45, 48). 

It is important to understand that the doctrine of 
non-resistance does not apply in temptations. This may 
be seen from the three temptations of the Christ in the 
wilderness, when he resisted the adversary with the 
truth. The Son of man was never negative toward 
evil; on the contrary, we find that he always took a 
positive stand against it, and rebuked it. But when it 
came to personal encounter, Jesus was always non- 
resistant toward his enemies. At such times he resisted 
in himself any thought of condemnation or revenge; 
and having become perfect in love, in the great tempta- 
tion of the cross, he loved his enemies and prayed the 
Father to forgive them, refraining from the natural 
inclination to destroy them, which he might have done 
had he pleased. With this understanding of the matter 
it is not difficult to reconcile the two sayings, "Resist 
not him that is evil," and "resist the devil, and he will 
flee from you" (James 4:7). The first is the direction 
of the Christ to his disciples regarding their conduct in 
dealing with other men. In the second, the apostle 
teaches that a disciple should resist in himself the influ- 
ence of self-love and then it will leave him. While 
Jesus loved his enemies, and so overcame them, he was 
not negative to the influence of self-love upon his own 
heart. He denied himself, and loved not his own life 
even unto death, whereby he gained the victory over 
the last enemy. 



FREEDOM FROM EVIL 75 

All the error in the world is the work of fallen man. 
"The principalities and powers of darkness" originated 
in the self-will of the unregenerate. But darkness, or 
ignorance, has no power except with the ignorant. 
While fear of evil seems to augment what is called the 
power of darkness, truth and courage dispel it. The 
so-called psychic realm consists of the mental residue 
of unregenerate minds. It has been demonstrated that 
this thought realm has no power against those who 
believe in Jesus, the Christ; for through faith in him 
they are brought under the grace of God and realize 
divine protection. 

God is one and there is none else, as the scriptures 
teach. His kingdom is wholly in his own power ; other- 
wise it would not be called the kingdom of God. The 
conclusion is that God has no adversary, that in him- 
self and in his kingdom, he has no evil whatsoever to 
deal with. It is only in this world that the Holy Spirit 
contacts evil in its work of saving the race from the 
law of sin and death. 

The best answer to the question, "Whence came 
satan ?" is found in the Book of Job, in the words : 
"Now it came to pass on the day when the sons of God 
came to present themselves before Jehovah, that Satan 
came also among them. And Jehovah said unto Satan, 
Whence comest thou ? Then Satan answered Jehovah, 
and said, "From going to and fro in the earth, and 
from walking up and down in it" (Job 1 :6, 7). Going 
to and fro in the earth and walking up and down in it 



76 SPIRITUAL REALIZATION 

represent the activities of the human mind after the 
fall, when self-love became the dominant influence in 
the race. 

The Christ speaks of the root of evil, namely : self- 
love, as the prince of this world; for the reason that 
the world seems to be ruled by selfishness. He declared 
that the devil (accuser) is a liar and the father of lies. 
Since it is a principle of life that the child takes its 
character from its parent, it follows that a lie, being 
nothing in itself, the father of it is nothing in himself. 
A lie only deceives the ignorant, therefore the devil 
cannot, by the grace of God, betray the regenerate, for 
they have died to the false self and the love thereof and 
have inherited divine love and wisdom. 

When Jesus told the disciples that he was going up 
to Jerusalem and that he would be crucified and resur- 
rected, "Peter took him, and began to rebuke him, say- 
ing, Be it far from thee, Lord : this shall never be unto 
thee. But he turned, and said unto Peter, Get thee 
behind me, Satan : thou art a stumblingblock unto me : 
for thou mindest not the things of God, but the things 
of men" (Matt. 16:22, 23). From the rebuke of the 
Son of man it is evident that satan is that in the unre- 
generate part of humanity which is ignorant of God 
and his will, but mindful of the things of mortals. It 
is the wisdom of unregenerate man to love the fallen, 
or mortal life, and to seek to save it, while it is the 
wisdom of God that man lose it, mystically, in order to 
give it a living birth. Thus we see that, what is good 



FREEDOM FROM EVIL 77 

to the regenerate, is evil to the unregenerate, and vice 
versa. 

The Christ gave his disciples authority over demons 
to cast them out, and told them that they could tread 
on serpents, and on scorpions, and upon all the power 
of the enemy and that nothing would in anywise do 
them harm. By the indwelling of the Spirit a disciple 
is empowered to overcome evil with divine good, to the 
end that he may right what is wrong and convert the 
perverted things of humanity to God again. 



CHAPTER VI 

THE VICTORY WHICH OVERCAME THE WORLD 

THE THREE TEMPTATIONS of Jesus, the 
Christ, in the wilderness, and the temptation of 
the cross, which he met in the garden of Geth- 
semane, with the victory resulting from his fidelity to 
the Father, are a record of the final working out in 
human nature of the divine plan of salvation. In each 
of these temptations Jesus rejected the fruit of the 
tree of the knowledge of good and evil, and chose the 
fruit of the tree of life. The three temptations in the 
wilderness are typical of the temptations of those who 
follow the Christ in the regeneration. For, as the 
apostle wrote, "we have not a high priest that cannot 
be touched with a feeling of our infirmities; but one 
that hath been in all points tempted like as we are, yet 
without sin" (Heb. 4:15). 

After the descent of the Holy Spirit, Jesus was 
"Led up of the Spirit into the wilderness, to be tempted 
of the accuser" (Matt. 4:1, lit.). By reason of the de- 
scent of the Holy Spirit and its abiding presence within 
him, the Son of man was in an exalted spiritual state. 



THE VICTORY 79 

Together with the realization that he was the Son of 
God came the wealth of spiritual power which belongs 
to sonship. The radiance of the divine presence within 
him filled his humanity with the life and peace of the 
Holy Spirit, and his heart and soul were satisfied with 
the love and wisdom which came to him from the 
Father. He was so wrapt in contemplation of the 
divine indwelling, that he fasted forty days and forty 
nights without hungering after anything external; for 
the inward peace and contentment of his soul was com- 
plete, and Jesus did not desire anything beyond that 
which he found in God. He was therefore invulnerable 
to temptation. This interior state might have continued 
indefinitely, but that Jesus realized it was the will of 
the Father that he should endure the temptations of the 
children of men, and by overcoming them, glorify his 
humanity and make it one with the divine which dwelt 
within him; to the end that, in the work of salvation 
now brought to earth, the Father might have in him 
the mediator which he desired. Therefore after the 
period of forty days and forty nights was completed 
Jesus hungered; which is to say, he permitted the 
thoughts and feelings of his earthly nature to arise in 
his mind ; and because these thoughts and feelings were 
tainted with self-love, through them he was tempted. 1 
The interior experiences of Jesus are hidden in the 
three gospel accounts and in the Psalms, in the figura- 
tive language of the scriptures. 

1 Matt. 4:2. 



80 SPIRITUAL REALIZATION 

The tempter was not a visible being who appeared 
before Jesus and talked with him; he was the subtle 
influence of self-love which came to Jesus out of the 
flesh-and-blood nature which the Word assumed on 
entering the world. It was a human experience; and 
in it Jesus met the temptations which had assailed 
every spiritual man from Adam to himself. But he 
met them as victor, because he knew that he was the 
Son of God. The three temptations were typical of 
human experience in the three realms of life : the nat- 
ural, the spiritual, and the celestial ; or in particular, the 
form, the understanding, and the heart of man. It was 
in accordance with the divine purpose, that the Son of 
man had a humanity like our own ; as the apostle wrote, 
"Wherefore it behooved him in all things to be made 
like unto his brethren, that he might become a merciful 
and faithful high priest in things pertaining to God, to 
make propitiation for the sins of the people. For in 
that he himself hath suffered being tempted, he is able 
to succour them that are tempted" (Heb. 2:17, 18). 

The first temptation is represented by the words, 
"And the tempter came and said unto him, If thou art 
the Son of God, command that these stones become 
bread" (Matt. 4:3). Regarding the form which the 
temptation took, the following considerations are 
offered. By the will of the Father the life of Jesus, 
from infancy to the baptism, had been a lowly one ; for 
he had been brought up in a village in Galilee, the name 
of which was a byword in Israel, where he had worked 



THE VICTORY 81 

at the humble trade of a carpenter. He was familiar 
with the hard circumstances of the everyday life of 
the times. Among men of the w r orld he was looked 
upon as a provincial ; a man who had attended none of 
the celebrated schools of learning of the day. 2 By the 
descent of the Holy Spirit Jesus suddenly found him- 
self crowned king of Israel as no man had ever been 
crowned before; for in the descent of the Spirit, he 
received authority in heaven and on earth to accom- 
plish things which were impossible with men. From a 
human point of view, it was but natural that, when 
Jesus considered the world and what should be his 
attitude toward it, self-love should tempt him to use 
the powers at his command for ends personal and, in 
a magnificent way, selfish. Through his natural mind 
Jesus was assailed with a temptation to become a friend 
of the world and to use the divine powers abiding with- 
in him to ameliorate the condition of society, as he 
was in touch with it as a man in the world. 3 The temp- 
tation was that, in a personal way, he should convert 
the hard conditions of life in the w T orld into a more 
acceptable natural form. Jesus realized that he had 
only to speak the word, when the hard circumstances of 
the outer life would be transformed into their very 
opposites. He was tempted to use the miracle-working 
power of the Holy Spirit for ends expedient and tran- 
sitory, without waiting for the hour which the Father 
had appointed for him, in which he was to fulfill what 

2 John 7:15. 3 Jas. 4:4. 



82 SPIRITUAL REALIZATION 

was written in the Word. But the higher nature in him 
prevailed over the lower and he answered and said, "It 
is written, Man shall not live by bread alone, but by 
every word that proceedeth out of the mouth of God" 
(Matt. 4:4). Thus Jesus overcame the temptation to 
love and serve the world in the letter of charity, and 
determined that all the power he had received should 
be used only as the Father directed. Out of this experi- 
ence, no doubt, came the teaching to seek first the 
kingdom of God and his righteousness. The overcoming 
was made in the faith that the kingdom of God, though 
invisible, is nevertheless at hand, and is more than the 
kingdom of this world. It was accomplished as, in that 
hour, Jesus died to the love of the world; and lived 
again in closer union with the Father and his will con- 
cerning the redemption of the natural in mankind; 
which the words of the Old Testament, inasmuch as 
they contained the divine plan of salvation, had held in 
store for centuries. 

The second temptation of the Son of man was that 
of pride and ambition, which arose in his mind with 
regard to the outward form of his spiritual life, now in 
a plastic state and therefore easily moulded. 4 As he 
realized that because of the divine wisdom which filled 
his mind he was wiser than Solomon, yea, wiser than 
any man that the world had ever seen, he began to 
consider the spiritual life of the Jews and what place 
he might have in it, personally. 5 Self-love, through the 

* Matt. 4:5. 6 Matt. 12:42. 



THE VICTORY 83 

imagination, exalted him to a state beyond that of Sol- 
omon in all his glory, beyond that of the prophets and 
beyond that of Moses. The temptation which beset him, 
was that he should use his wonder-working powers in 
bringing about an external representation of his heav- 
enly kingship and high priesthood — for he was not only 
the king of Israel in spirit, but also the high priest 
indeed — which would transcend anything which the 
world had ever seen, both in magnificence and in power. 
He had but to announce himself as the Messiah, trace 
his lineage back to king David and show the world the 
extent and depth of his wisdom, to become the leader 
of the Jews ; and, because the powers of life and death 
were in his tongue, he could cast off the Roman yoke, 
set the Jews free, accept an earthly crown, 6 and as the 
Messiah, in the letter as well as in the spirit, set aside 
the high priest and assume his office by reason of being 
himself the great high priest in spirit. This would be a 
literal fulfillment of the prophecy, "and he shall bear 
the glory, and shall sit and rule upon his throne; and 
he shall be a priest upon his throne" (Zech. 6 :13). This 
and other things would follow from an assertion that 
heavenly things should have earthly representatives. 
He would, to be sure, be obliged to countenance the 
corrupt conditions of the Jewish church on the grounds 
of expediency, and enter into a compromise with the 
priests and rulers, the scribes and Pharisees at Jeru- 
salem. This, however, could be excused, not only on 

•John 6:15. 



84 SPIRITUAL REALIZATION 

the grounds of expediency but of its being the gentler, 
the easier way ; the way of popularity, of pleasing men, 
of avoiding conflict, judgment, condemnation, and the 
persecutions of a reformer. 

As self-love painted the picture, Jesus saw himself 
exalted to the highest estate among men; the greatest 
king that ever lived, having a miraculous power of ac- 
complishing ends that were impossible with other kings ; 
a great high priest with the profoundest wisdom that 
ever man possessed ; a great benefactor, not only to the 
Jews but to strangers from every land, who would seek 
him out, not only for his wisdom but for the healing 
balm of the Spirit which he possessed. Thus he would 
have an earthly glory far exceeding that of any man 
that had ever walked the earth. The picture which self- 
love drew in his imagination was in strong contrast 
with that which the Father, through the Holy Spirit, 
presented to his mind; for, by the advent of the Holy 
Spirit his mind had been opened to understand all that 
was written in the scriptures, and out of the Old Testa- 
ment he was taught by the Father that he was sent to 
do the things that were written in the books of Moses, 
in the psalms and in the prophets. 7 Thus Jesus came to 
understand the responsibility which was his as the 
Messiah. 

When, at the baptism, he heard the voice of the 
Father saying, "Thou art my beloved Son, in thee I 
am well pleased" (Mark 1 :11), Jesus found himself in 

7 Luke 24:44. 



THE VICTORY 85 

the state prophesied in the fortieth Psalm, particularly 
the seventh verse : 

"Then said I, Lo, I am come ; 

In the roll of the book it is written of me : 

I delight to do thy will, O my God ; 

Yea, thy law is within my heart" (Ps. 40:7, 8). 

And now, in this time of testing, the Holy Spirit 
presented to his mind what was written in the prophets 
concerning the Messiah. In the fifty-third chapter of 
Isaiah the states of the Messiah as the servant of the 
Most High, and what he should endure, were plainly 
written. It was evident that divine love required of him 
a very different course from that which self-love would 
prompt him to pursue. Instead of grasping for himself 
an exalted state before the world, it was in the divine 
order that he should humble himself, take upon himself 
a servant's form, and become obedient as far as death, 
yea death upon the cross; that through the cross he 
might receive the crown of life; not for himself only, 
but for all who should believe into him through the 
gospel. 8 So Jesus realized that he should not exalt 
himself to seek his own glory, but that he should humble 
himself and seek the glory of the only God. 9 

Then, exercising his free agency as a man, because 
he was the Son of God he chose to do the will of the 
Father, no matter what that might bring upon him in 
the world ; rather than follow the dictates of self-love, 

•Phil. 2:2-11. » John 8:50. 



86 SPIRITUAL REALIZATION 

which would exalt him to the pinnacle of the temple 
and tempt him to cast himself down, depending upon 
the divine protection which was his as the Son of God, 
to keep him from destruction. Therefore he answered 
the accuser saying, "Again it is written, Thou shalt not 
try the Lord thy God" (Matt. 4 :7). In this overcoming 
Jesus died to the natural disposition to love himself 
more than his neighbor, and was raised up of the Father 
into the states of the Messiah. 

In the third temptation self-love, working upon the 
self-will of the natural mind of Jesus, presented to him 
an ideal of this world which had never been conceived 
of before in any mind. 10 As self-love exalted him in his 
imagination to the height of self-glorification, it ap- 
peared to Jesus that with the great power at his com- 
mand he could become ruler of all the kingdoms of the 
world and the possessor of all their glory; provided, 
however, that he became a devotee of self-love ; which 
meant that he should love himself more than God. This 
was entirely repugnant to the Son of man; therefore 
he said, ''Get thee hence, Satan : for it is written, Thou 
shalt worship the Lord thy God, and him only shalt 
thou serve" (Matt. 4:10). Jesus overcame this, the 
third temptation, by laying down his human life to the 
Father and dying, in his heart, to the will to love him- 
self more than God. 11 Then from the Father he re- 
ceived his human life again, purified and glorified ; and 
with it came the authority to do the will of God in the 

16 Matt. 4:8. " Matt. 4:11. 



THE VICTORY 87 

earth, even to the accomplishment of all that was 
written in the Word of God concerning the Christ. 12 

As a result of these overcomings Jesus came into a 
state of interior peace which was so profound that, 
throughout the years of his Messiahship it was never 
overcome — by the discords of the world. And in this 
was Isaiah's prophecy fulfilled that he should be called 
the Prince of Peace. 13 By the same overcomings Jesus 
became the Lamb of God; which means that through 
the threefold denial of himself he became innocent of 
self-love. And because he was, in his humanity, one 
with the Father, he could take upon himself the sin of 
the world, which is selfishness, and atone for it ; which 
he did in his work of reconciling humanity to God. 

The interior experiences which the temptations in 
the wilderness represent, prepared Jesus for his work 
as the Christ. Their influence upon his life and char- 
acter was very great, and as a result the form of his 
ministry was humble, impersonal, pure of all vanity, 
ambition, and self-seeking. Throughout his years of 
service he was always the selfless instrument of the 
Father : confessing openly, and saying, "I can of myself 
do nothing: as I hear, I judge: and my judgment is 
righteous: because I seek not mine own will, but the 
will of him that sent me" (John 5 :30). And again he 
said, "I seek not mine own glory: there is one that 
seeketh and judgeth" (John 8:50). For the reason 
that, by the three overcomings he had mastered the 

12 John 10:17. 1S Is. 9:6. 



88 SPIRITUAL REALIZATION 

three activities of the human mind which divert it from 
divine service, Jesus had a mind which was single to the 
things of the Father. 14 With him it was ever, "This one 
thing I do" — even the will of God. 

The far-reaching influence which these experiences 
had upon the ministry of Jesus is evident from his 
teaching. In the temptations he learned how weak man 
seems to be through the flesh : the love of self and the 
love of the world. He also learned a practical way of 
overcoming temptation: and he taught, "If any man 
would come after me, let him deny himself, and take 
up his cross daily, and follow me" (Luke 9 :23) : show- 
ing that it is of wisdom to die daily to self and to sin, 
and thus to overcome the enemy in detachments rather 
than en masse. 15 

Instead of drawing his apostles from the scribes and 
Pharisees, the educated and wealthy class of Jerusalem, 
the Christ chose twelve lowly men, eleven of them from 
the province of Galilee, who were, for the most part, 
fishermen. He was content to rule his own spirit, as a 
man among men, rather than to receive a crown, by 
accepting which he would be in a position to rule 
others. 16 Although he knew himself to be the king of 
kings and the lord of lords, he still retained the humble 
garb of one of the peasantry ; among whom, according 
to the will of God, he had grown up. When, at the close 
of his great career, he made the triumphal entry into 
Jerusalem, he came meekly riding upon an ass, in ful- 

14 John 8:29. > 5 1 Cor. 15:31. II Cor. 4:10, 11. 16 John 6:15. 



THE VICTORY 89 

fillment of the promise in Zechariah. 17 From a consid- 
eration of his life it is evident that self-love had no 
power at all to influence him. He did not love himself, 
he did not love his own life in this world ; and he could 
not be bribed by the world or intimidated by selfish 
men. He was unpopular with the world, and was re- 
jected by those Jews who wanted a Messiah who would 
bring the kingdom of heaven to pass and give it an 
earthly form. He was hated by those who were under 
the influence of self-love, and who therefore resisted 
the words which are spirit and are life ; the very words 
which, had they heard them with acceptance, would 
have set them free from the dominance of self-love 
forever. 18 

During the years of work which followed the three 
temptations, the Christ kept before him what had been 
written for him concerning another and final tempta- 
tion, in which it would be manifest to the world that he 
loved the Father, and his disciples also, to the utter- 
most. 19 In the three temptations Jesus was alone; but 
in regard to the last temptation, it was in the divine 
order that he should be among men, that the glory of 
his victory might be manifest to the world. While in 
the third temptation in the wilderness the Father had 
purified and glorified the humanity of the Son of man, 
it needed still another cleansing touch of the divine hand 
and another degree of glorification. 20 Therefore Jesus 
said to the twelve disciples, "Behold, we go up to 

17 Zech. 9:9. 18 John 8:43. 10 John 14:31. 20 John 12:28. 



90 SPIRITUAL REALIZATION 

Jerusalem, and all the things that are written through 
the prophets shall be accomplished unto the Son of 
man" (Luke 18:31). When he had finished the work 
of ministry which the Father had given him, the Christ 
said, "He that loveth his life loseth it; and he that 
hateth his life in this world shall keep it unto life eter- 
nal" (John 12:25). Jesus had prepared the way for his 
final victory through a daily dying to the love of self 
and the love of the natural life as something in itself ; 
and when he reached the end of the path of self-denial 
he could say in truth, "the prince of the world cometh : 
and he hath nothing in me" (John 14:30). 

Jesus met the final temptation, which was to love 
his own life and to seek to save it, in the garden of 
Gethsemane. After the fall, self-preservation became 
the first law of nature ; not by the will of God, but be- 
cause the world was principled in self-love. This false 
law was contrary to the law of God which is constitu- 
tional with man, the fulfillment of which is selfless love. 
Therefore Jesus taught his disciples saying, "whosoever 
would save his life shall lose it: and whosoever shall 
lose his life for my sake shall find it. For what shall a 
man be profited, if he shall gain the whole world, and 
forfeit his life? Or what shall a man give in exchange 
for his life? for the Son of man shall come in the glory 
of his Father with his angels ; and then shall he render 
unto every man according to his deeds" (Matt. 16: 
25-27). 

As the law of self-preservation, which man had 



THE VICTORY 91 

made for himself, was the stronghold of self-love, it 
was the will of the Father that the Son should set aside 
this false law by meeting the final temptation openly 
before the world, in order that he might demonstrate 
the truth and the power of his teaching that, "whoso- 
ever shall lose his life for my sake shall find it" (Matt. 
16:25). Since the temptation was to love his own life 
in the flesh, it was in the nature of things that he should 
find himself weak through the flesh : therefore, in the 
temptation he prayed, saying, "Father, if thou be wil- 
ling, remove this cup from me : neverthless not my will, 
but thine, be done" (Luke 22:42). His need was so 
great that he was interiorly strengthened by the grace 
of the Father; and being thus sustained, he passed 
through the agony of dying to the love of his own life, 
praying earnestly, "and his sweat became as it were 
great drops of blood falling down upon the ground" 
(Luke 22:44). Thus he prevailed over himself and 
consented, in his natural man, to the crucifixion. 

In the crucifixion the material cross and the physical 
dying represented the culmination of interior overcome 
ings which were mighty and far reaching in their influ- 
ence. The crucifixion, and the resurrection which fol- 
lowed, marked the turning point of the race and the 
beginning of its return to God. The way of return was 
straight and narrow, the way of self-denial and obedi- 
ence to the will of God, as exemplified in the life of the 
Master. The Christ foretold these things, saying, "Now 
is the judgment of this world: now shall the prince of 



92 SPIRITUAL REALIZATION 

this world be cast out. And I, if I be lifted up out of 
the earth, will draw all men unto myself. But this he 
said signifying by what manner of death he should die" 
(John 12:31-33, marg.). And when Judas went out 
into the night to betray Jesus, the Master said, "Now 
was the Son of man glorified, and God was glorified in 
him ; and God shall glorify him in himself, and straight- 
way shall he glorify him" (John 13:31, 32, marg.). 

Self-love had so engrossed the human conscious- 
ness that the whole world was lying in wickedness and 
the race could be delivered only through the casting out 
of self-love. By the surrender of his will to the Father 
and the denial of himself, Jesus showed the world the 
way out of its servitude to sin; and at the same time 
he opened the way to a life of service to God and 
humanity in freedom from sin. The victory over self- 
love which Jesus Christ gained by a holy hatred of his 
own life, in which he endured the cross ; and the mighty 
power which came to him in the resurrection, became 
in him a means of delivering the race from the law of 
sin and death. By precept and example the Son of 
man taught that the way to the resurrection and eternal 
life is found in a noble self-denial. In the regeneration 
of the will of a disciple, self-love, being the adversary 
of divine love, contends for the possession of the heart 
until it is slain by the cross of Christ. The cross is 
God's providence for the deliverance of man from 
servitude to sin ; for the realization which Jesus Christ 
gained in his victory over self-love, he now gives to 



THE VICTORY 93 

each faithful disciple and empowers him to die daily 
to self and to sin. 21 Thus by degrees, as he puts off the 
old earth-born nature, the disciple is raised up into the 
new life, which is in and from divine love and wisdom. 
Therefore the Christ teaches that the adversary and his 
angels (the things in flesh and blood which love and 
serve self) are destined to be destroyed in the eternal 
fire ; which is the divine love. 22 

21 Rom. 8:11. 22 Matt. 24:41. 



CHAPTER VII 

DIVINE LOVE 

DIVINE LOVE is the great central fire from 
which the life of humanity proceeds. In the 
natural world it is represented by the sun, the 
heat of which seems necessary to the life of nature. In 
man the heart, or inmost center, relates to the divine 
love; for it was created to receive, hold, and express 
the love of God. The heart is also the seat of the 
human will, which is made up of desires. The unregen- 
erate will is possessed of selfish desires, the effect of 
self-love, while the regenerate will is possessed of pure 
desires, the work of divine love. The great work of 
Jesus Christ in the redemption of a disciple is accom- 
plished in the regeneration of the will, as the disciple 
lives by the words of the Christ. Then as self-love is 
dethroned and divine love is enthroned in the heart, 
pure love rules, and the heart is filled with holy desires 
and has a holy will in perfect accord with the will of 
God. This is referred to in the Beatitude, "Blessed are 
the pure in heart: for they shall see God" (Matt. 5 :8). 
Love is the fulfillment of the divine law, which is 



DIVINE LOVE 95 

constitutional with man as God made him. While this 
law is constitutional with him, the knowledge of it was 
lost to man in the fall. In the Bible, which is a record 
of God's work in redeeming humanity from ignorance 
and sin, are found the commandments, or words of 
God by which man is brought to an understanding of 
that law which was originally, and is still, hidden in his 
interior understanding that he may live by it. The com- 
mandments are not burdensome to a disciple ; for they 
teach him how he may fulfill the law of his being, and 
thus accomplish the divine will, and live again in God. 

The ten commandments were given to enable man 
to understand his nature and disposition as God sees 
him ; to the end that he may be true to the divine con- 
ception of man in the heavenly life of the new cre- 
ation. The ten commandments are not the arbitrary 
demands of a harsh master, but rather the words of a 
loving redeemer, who would inform man of his birth- 
right in the new creation and instruct him with regard 
to the conduct proper to one who is made for love and 
to love, and who is destined to inherit eternal life. In 
the original Hebrew they are not called commandments 
but "The Ten Words of God." The first five Words 
teach the love of the one true God, the remaining com- 
mandments teach the love of the neighbor. 

Each of the Ten Words has a threefold sense, con- 
forming to the threefold life of man : natural, spiritual, 
and heavenly. The literal sense of the Words relates 
to the natural, the spiritual sense to the spiritual life, 



96 SPIRITUAL REALIZATION 

and the internal sense to the heavenly life of man in the 
new creation of God. 

The Ten Words of God prepare the way for the two 
commandments which the Christ called the great com- 
mandments of the Mosaic law, saying, "The first is, 
Hear, O Israel ; The Lord is our God, the Lord is one : 
and thou shall love the Lord thy God with all thy heart, 
and with all thy soul, and with all thy mind, and with 
all thy strength. The second is this, Thou shalt love 
thy neighbour as thyself. There is none other com- 
mandment greater than these" (Mark 12 :29-31, marg.). 
The Christ also taught that on these two command- 
ments hang the whole law and the prophets: which 
means to us today that one who lives by these com- 
mandments is prepared for the heavenly life of the 
new creation. 

It should be understood that the love which fulfills 
the divine law is something more than natural, human 
affection. The keeping of the great commandments 
requires that man shall regenerate; for no once-born, 
or natural man, can fulfill them by any power of his 
own. But as the faith by which we overcome the world 
is God's free gift to us, so the love in which we fulfill 
the divine law, is also God's gift. Therefore in the 
regeneration of the will a true disciple of the Christ 
receives a new heart in which the love of God is found. 

It is necessary to distinguish between natural affec- 
tion and divine love. The one has to do with the life of 
man in nature, before regeneration, the other has to 



DIVINE LOVE 97 

do with the life of man in the new creation of God, as 
he regenerates. The Christ spoke of natural affection, 
which is more or less selfish, when he said, "if ye love 
them that love you, what thank have ye?" (Luke 
6:32). On the other hand when he said, "Love your 
enemies, do good to them that hate you" (Luke 6:27), 
he spoke of the pure, unselfish love which God gives to 
everyone in the rebirth of the will. 

Under the head of natural affection may be included 
conjugal love, parental love, filial affection, the love of 
family and of friends, and the love of home and of 
country. Under the head of divine love may be found 
the love which God has for man ; the love of man for 
God; a disciple's love for the Christ, for the children 
of God, for the heavenly life of the new creation, and 
the compassion which he has for the unfortunate. Nat- 
ural affection and divine love are, in the regeneration, 
found to be at variance with each other. The first is of 
this world, the second is from heaven. A disciple lives 
in heaven in the degree that he loves God and keeps his 
commandments. In one who is regenerating in the 
heart, self-denial goes before the influx of divine love, 
in order to make room for it. This is illustrated in the 
scriptures by the act of Abraham in offering up Isaac, 
his son, upon the altar 1 ; also by Hannah's consecration 
of the child Samuel to God before he was born 2 ; and 
by the attitude of Jesus when he was told, as he sat 
among his disciples, that his mother and his brethren 

1 Gen. 22:1-19. 2 I Sam. 1:28. 



98 SPIRITUAL REALIZATION 

had come to see him. His answer was illuminating, for 
he said, "Who is my mother and my brethren? And 
looking round on them that sat round about him, he 
saith, Behold, my mother and my brethren ! For who- 
soever shall do the will of God, the same is my brother, 
and sister, and mother'' (Mark 3:33, 34, 35). 

The two great commandments which teach the love 
of the Lord and the love of the neighbor, are interde- 
pendent. One cannot love the Lord in truth unless he 
loves the neighbor, neither can one love his neighbor 
in truth unless he loves the Lord. In other words, he 
who loves God will love his neighbor also. 3 Therefore 
the Christ said to the disciples, "This is my command- 
ment, that ye love one another, even as I have loved 
you" (John 15:12). He had just said to them, "Even 
as the Father hath loved me, I also have loved you: 
abide ye in my love" (John 15:9). It was divine love 
working in the heart of Jesus which led him to lay 
down his life for the love of his disciples. In every 
age divine love has its servants who are led to lay 
down their lives for the love of the brethren. The true 
disciples of the Christ are always distinguished by a 
supernatural desire to renounce the love of self for the 
love of God and the brethren. The life of service to 
family, friends, and relatives, the fulfillment of one's 
natural duty, is not the life of service spoken of here. 
The first may be, as is often the case, a preparation 
for that higher service which is disinterested and 

3 I John 4:21. 



DIVINE LOVE 99 

impersonal, because the motive is from pure love 
alone. 

From a consideration of the answer which the 
Christ gave to the question, "Who is my neighbour?" 
it is evident that the neighbor is one who is in need of 
our charity: that efficient compassion which serves by 
acts of loving kindness, as illustrated in the compassion 
of the Good Samaritan for the wounded man. 4 There 
are two forms of charity : the natural, and the spiritual. 
The work of the first is to ameliorate the conditions of 
those who are in need of the necessaries of life, em- 
ployment, or compassion. Spiritual charity is much 
deeper, more efficient, and more extensive in its work. 
It begins with the disciple himself and extends to 
others, as the Holy Spirit leads. Beginning with him- 
self, the disciple works out those things in his dispo- 
sition and character which are contrary to divine love. 
Heeding the word of the Christ, "judge not, and ye 
shall not be judged : and condemn not, and ye shall not 
be condemned" (Luke 6:37) he seeks to free himself 
from any habit of thought or feeling which may work 
against this commandment. At the same time he cul- 
tivates the habit of forgiving the faults of others and 
of being charitable in his heart toward those who have 
fallen short in righteousness, but who are truly re- 
pentant. Therefore it is said, "love covereth a multi- 
tude of sins" (I Peter 4:8). This is called spiritual 
charity. 

4 Luke 10:29-36. 



100 SPIRITUAL REALIZATION 

The natural disposition to resist him that is evil is 
contrary to the teaching of the Christ. To combat evil 
with evil has a tendency to compound error and to 
keep it alive in the human consciousness, which is con- 
trary to the good of the race. On the other hand, to 
meet evil with the good of divine love is to overcome 
it and redeem something to the glory of God and the 
freedom of mankind. Hence the Christ taught his dis- 
ciples to love their enemies, and to do good to those 
who were hateful. 

It is clearly the teaching of the Christ and the 
apostles that a disciple should not resist him that is 
evil by going to law. In the Sermon on the Mount, the 
Christ said, "if any man would go to law with thee, and 
take away thy coat, let him have thy cloke also" (Matt. 
5:40). In I Corinthians 6:1-8, St. Paul wrote of this 
matter, amplifying the teaching of the Christ. All dif- 
ficulties between Christians should be settled by arbi- 
tration. The arbitrator, or arbitrators, should be dis- 
ciples of the Christ. The Lord gives the method of 
procedure in the eighteenth chapter of Matthew, be- 
ginning with the fifteenth verse. 

One of the besetting sins of the human will before 
regeneration is the sense of possession of self and of 
things. The regeneration of the will includes the over- 
coming of the love of self in its many ramifications. 
While in the light of divine truth self-love is not any- 
thing in itself, it is, nevertheless, man's idol and stands 
in the place of the divine love, until it is dethroned by 



DIVINE LOVE 101 

the disciple, as he denies himself and takes up his cross 
daily and follows the Master. 5 

Fear in its many forms arises from self-love and 
should be corrected. On the other hand, there is no 
fear in pure love, "but perfect love casteth out fear" 
(I John 4:18). The Christ holds before the disciple 
the ideal of a pure heart in which servile fear is not 
found. Man's affectional nature should be possessed 
with the love of God, in which there is no evil at all. 
To the pure in heart fear has lost its power to disturb 
and evil in its various forms has no terror. Such a one 
is protected, first by the absence of fear, and second by 
the presence of divine love in his heart. Therefore it is 
written of such a one, 

"There shall no evil befall thee, 
Neither shall any plague come nigh thy tent" 

(Ps. 91:10). 

In the experience of a disciple there are two kinds 
of fear to be taken account of : servile fear and holy 
fear. The Christ referred to both kinds when he said 
to the disciples, "And be not afraid of them that kill 
the body, but are not able to kill the soul : but rather 
fear him who is able to destroy both soul and body in 
Gehenna" (Matt. 10:28, marg.). Holy fear is awe or 
reverence for the Lord. While servile fear corrupts, 
holy fear builds up and strengthens the heart, for it is 
of faith and love and relates to heaven. 

8 Luke 9:23. 



102 SPIRITUAL REALIZATION 

Disputing over doctrine among Christians is un- 
seemly, for the reason that truth is what it is in itself 
and cannot be established by the word of man. All that 
is required of a disciple is that he make himself recep- 
tive to the Spirit of truth, who will teach him all things. 
Likewise, schisms between Christian sects are contrary 
to the teaching of the Christ, who said, "By this shall 
all men know that ye are my disciples, if ye have love 
one to another" (John 13:35). The tendency of some 
Christians to despise every other form of Christianity 
than their own is not well-pleasing to the Lord. Chris- 
tians should remember that the Christ is the Saviour of 
the whole world, that the gospel accommodates itself 
to all kinds and conditions of men, and teaches that the 
one God is the source of all goodness and truth. 

Neither the Father nor the Son is fearful of losing 
anything. There is an over-zeal among Christians 
which is as far from true zeal as is lukewarmness. Of 
the over-zealous it is said, "the zeal of thy house hath 
eaten me up" (Psalm 69 :9) ; for the reason that such a 
zeal works contrary to the love of God and prevents 
the Christ from working out the salvation of the indi- 
vidual soul. The bitterness of spirit which appears to 
exist between Catholic and Protestant, is contrary to 
the teaching of the One who founded Christianity in 
his own blood that men might love one another, and 
live in peace. The petty jealousies which seem to exist 
between the various Protestant sects are contrary to 
the spirit of the gospel, which stands for the solidarity 



DIVINE LOVE 103 

of Christianity. The gospel has long been discredited 
before the world because of these flagrant violations of 
its spirit. Divine love is omnipotent, and is therefore 
sufficient to heal every breach and to restore harmony 
to the external church of Christ, when men shall for- 
sake their own wills and opinions and cleave to the 
straight and narrow way which leadeth unto life. 

For centuries the signs which the Christ says shall 
follow them that believe in him have been absent from 
the church. He said, "these signs shall follow them 
that believe : in my name shall they cast out demons ; 
they shall speak with new tongues ; they shall take up 
serpents, and if they drink any deadly thing, it shall in 
no wise hurt them ; they shall lay hands on the sick, and 
they shall recover" (Mark 16:17, 18). It is evident 
that the Holy Spirit could not work in a discordant, 
over-zealous, contentious soul-atmosphere. However, 
in later years the Holy Spirit has begun to work again 
in humanity with power, but outside of the old church 
organizations which bear the name of Christ. As a 
result the signs which have always testified of the pres- 
ence of the Holy Spirit have appeared in the new spir- 
itual movements which teach and heal in the name of 
Jesus, the Christ. 

The true Christian is zealous to repent of every- 
thing in himself which is contrary to the teaching of 
the Master. He seeks to be a faithful witness of the 
truth which Jesus taught. The standard of primitive 
Christianity is kept continually before him. His desire 



104 SPIRITUAL REALIZATION 

is, so to let his light shine before men, that they may 
see his good works, and glorify his Father who is in 
heaven. He aspires to conform to the life of the Master, 
and to follow in his steps, to walk in the Way. He 
delights in the true worship of the Father in spirit and 
in truth. 

The rule which the Christ gave the disciples as a 
safe guide for the conduct of life is, "as ye would that 
men should do to you, do ye also to them likewise" 
(Luke 6:31). The world has always regarded this rule 
as impractical. The faithful disciple, however, as he 
applies the rule, finds a new and beneficent influence 
working in the affairs of his life, the result of his faith 
in divine justice. He finds that God causes all things 
to work together for good; that with the measure he 
metes it is meted to him again, and that he is inter- 
iorly sustained in his loving service to his neighbor. 

In order to be nourished, sustained, and filled with 
the life of the Spirit, it is necessary for the disciple, by 
an act of faith, to appropriate the good of divine love 
and use it to the glory of God. This is necessary for 
the reason that natural good is not sufficient to accom- 
plish any divine end. To the young man who addressed 
him, "Good Master," Jesus said, "Why callest thou me 
good? none is good save one, even God" (Mark 10:18). 
As soon as the soul comes into the light of divine truth 
it discovers that natural good falls short of the standard 
given in the Bible. The Spirit of truth soon uncovers 
the many imperfections of natural good. At the same 



DIVINE LOVE 105 

time he leads a disciple to live by faith and to appro- 
priate the divine good which is offered to him from 
within the center of his being. The One who is good, 
even God, supplies the deficiency of each individual 
soul as it confesses its shortcomings to the Christ and 
asks for that divine goodness which is the fulfillment of 
its needs; therefore the Christ said, "everyone that 
asketh receiveth" (Luke 11 :10) ; and, "how much more 
shall your heavenly Father give the Holy Spirit to them 
that ask him?" (Luke 11:13). Having discovered a 
want of good in some particular, the disciple turns to 
Jesus Christ within his heart, and asks for the spiritual 
good which will fulfill his needs ; then he believes that 
he has received what he asked for and continues in this 
faith, believing that he has received, until it is manifest 
in accordance with the promise of the Christ, "whatso- 
ever ye shall ask in my name, that will I do, that the 
Father may be glorified in the Son" (John 14:13). 

In concluding the subject it should be said that 
divine love is life itself, that it is the foundation of im- 
mortality, that it is the one substance and power which 
sustains all human life in the regeneration. Without 
the action of this love within it, the human heart is 
empty, no matter how much human affection it may 
seem to have, or how rich it may seem to be in personal 
love. But when the pure love of God fills the heart, 
man arises, comes into the spiritual state of a son of 
God, realizes his immortality, and fulfills the law of 
his being. While everything that is opposed to divine 



106 SPIRITUAL REALIZATION 

love — pride, judgment, condemnation, hate, and unfor- 
giveness, makes for death ; everything that is of divine 
love makes for life and peace. Therefore St. John 
wrote, "He that loveth not abideth in death" (I John 
3:14). "Beloved, let us love one another: for love is 
of God; and everyone that loveth is begotten of God, 
and knoweth God. He that loveth not knoweth not 
God; for God is love" (Ibid. 4:7, 8). 



CHAPTER VIII 

CHRISTIAN HEALING 

IN THE ORIGINAL creation, man enjoyed an 
unbroken life in God, and as long as he conformed 
to the divine order he abode in God and was whole 
in every part of his being. While he remained in this 
state it was impossible for him to know disease or death, 
for the law of the Spirit of life which was in the cre- 
ative Word, maintained the well-being of every soul. 
As long as he remained in this state the life of man 
was founded upon the Rock and could not be moved. 
But when he separated himself from God in departing 
from the divine order, man brought upon himself a 
law of sin and death which, properly, had no place in 
him as God made him. In choosing to serve self-love 
instead of divine love, man perverted his nature and, 
by degrees, a false selfhood arose in him, finally crys- 
tallizing, in the carnal man, who was not, therefore, the 
creation of God. In going out of the divine presence 
to serve self-love, it was as though man built his house 
upon the sand, and when the tribulations incidental to 
a life apart from God arose, his house began to dis- 
integrate. 



108 SPIRITUAL REALIZATION 

It was of divine wisdom that man should have an 
unbroken life only as he conformed to the law of the 
Spirit of life that was in the Word, his Maker. The 
fulfillment of this law was pure love, and as long as 
he loved in obedience to the law man lived an unbroken 
life in God. In that state of blessedness he was like a 
good tree bringing forth good fruit to the glory of his 
Creator. But when he chose to serve self he became 
like a corrupt tree bringing forth corrupt fruit. That 
in either state man was a free agent is evident from 
the saying of the Christ, "Either make the tree good, 
and its fruit good ; or make the tree corrupt, and its 
fruit corrupt : for the tree is known by its fruit" (Matt. 
12:33). And comparing the two natures — the child of 
God with the child of the flesh — the Christ said, "The 
good man out of his good treasure bringeth forth good 
things : and the evil man out of his evil treasure bring- 
eth forth evil things" (Ibid. 35). 

In the new creation, which God made in himself as 
a holy abiding place for humanity in its redemption, 
God saw every soul as redeemed from the law of sin 
and death. In the plan of salvation it was provided that 
the Son of God should dissolve the works of the adver- 
sary. 1 To this end the Father forgave all the sins of 
humanity; providing that there should be repentance 
on the part of each sinner, and the determination to 
renounce self-love and become obedient to the law of 
the Spirit of life which is in the divine Word. 2 It is 

1 1 John 3 :8. 2 Ez. 18 :21-23. John 3 :21. 



CHRISTIAN HEALING 109 

evident from the scriptures that these things were 
determined of the Father before the Son came into the 
world. With the descent of the Holy Spirit upon Jesus 
came the authority to remit sins in accordance with the 
predetermination of the Father. Therefore when, in 
the house of Simon the Pharisee, Jesus forgave the 
repentant woman who washed his feet with her tears, 
he said, "Thy sins have been forgiven" (Luke 7:48, 
lit). The perfect tense of the Greek original implies 
that her many sins, from the beginning until the time 
when she came to Jesus, had been forgiven. The Christ 
addressed the same words to the paralytic whom he 
healed. 3 This authority to forgive sins was afterward 
bestowed by the Christ upon the disciples, and ever 
since it has been a part of the ministry of the gospel. 

The Christian healing ministry had its origin in the 
lovingkindness of the Father. "For God sent not the 
Son into the world to judge the world; but that the 
world should be saved through him" (John 3 :17). The 
healing ministry of Jesus was a sign (1) of the divine 
forgiveness, 4 (2) of the love of God for humanity be- 
cause it was his own in truth, 5 (3) of God's determina- 
tion to save the race, 6 (4) that not one soul was for- 
gotten in the sight of God, 7 (5) that the heavenly life 
of the new creation was at hand, 8 (6) that there was a 
place for each soul in the new creation, 9 (7) that all 
things were possible with God, 10 (8) that he can do all 

8 Mark 2:5. John 20:23. * Luke 1 :77, 78. 5 John 3:16; 17:6. 

8 John 3:17. 7 Matt. 18:14. 8 Mark 1:15. 9 John 14:3. 

19 Mark 10:27. 



110 SPIRITUAL REALIZATION 

things who believes with divine faith/ 1 (9) that the 
Christ would save to the utmost by bringing man into 
the knowledge of God in the new creation, 12 and (10) 
that the human body was the temple of God and that 
it was the will of God that it be redeemed. 13 

The Son of man came as the good shepherd ap- 
pointed of the Father to feed the flock which should be 
drawn together by his ministry. Therefore when Jesus 
"saw the multitudes, he was moved with compassion 
for them, because they were distressed and scattered, 
as sheep not having a shepherd" (Matt. 9:36). Later 
he declared that he was the shepherd of the sheep and 
said, "I came that they may have life, and may have it 
abundantly" (John 10:10). As he went about doing 
good, his ministry took two forms: first, teaching; sec- 
ond, healing. He proclaimed that the kingdom of 
heaven was at hand, and at the same time he healed all 
manner of disease, and all manner of sickness. He dis- 
solved the works of the adversary when by the spoken 
word he raised the dead, cleansed the lepers, cast out 
demons, restored withered hands to service, opened the 
eyes of the blind and the ears of the deaf, and loosened 
the tongues of the dumb. It did not matter what the 
condition seemed to be, there was nothing impossible 
with him. At the sight of distress he was filled with 
compassion, a compassion mighty in power to restore 
all things. The immediate effect of these great works 
was to awaken faith in those who witnessed them, and, 

11 Mark 9:23. 12 John 17:3. 13 John 2:19, 21. I Cor. 6:19. 



CHRISTIAN HEALING 111 

in many cases, to convert and make them disciples. His 
works of healing and the other miracles which he did 
were called signs, for the reason that they signified 
that the kingdom of heaven was at hand. The signs 
were given that there might be a spiritual awakening in 
the race which would prepare it for the new creation 
that the Father was about to offer to those who should 
believe in Jesus as the Christ. 

When the disciples of John the Baptist told him of 
all the works which Jesus was doing, under the guid- 
ance of Holy Spirit, John called to him two of his dis- 
ciples and sent them to the Lord, saying, "Art thou he 
that cometh, or look we for another ?" (Luke 7:19). 
"In that hour he cured many of diseases and plagues 
and evil spirits; and on many that were blind he be- 
stowed sight. And he answered and said unto them, 
Go your way, and tell John what things ye have seen 
and heard ; the blind receive their sight, the lame walk, 
the lepers are cleansed, and the deaf hear, the dead are 
raised up, the poor have good tidings preached to them. 
And blessed is he, whosoever shall find none occasion 
of stumbling in me" (Ibid. 7:21-23). By this reply, 
(which John did not need for himself), Jesus indicated 
that he was the Christ and that he might be known by 
his works. That the same works should always accom- 
pany the gospel and testify of his presence among men 
is evident from his words after the resurrection : "And 
these signs shall follow them that believe : in my name 
shall they cast out demons ; they shall speak with new 



112 SPIRITUAL REALIZATION 

tongues ; they shall take up serpents, and if they drink 
any deadly thing, it shall in no wise hurt them; they 
shall lay hands on the sick, and they shall recover" 
(Mark 16:18). 

The age-lasting ministry of Jesus, the Christ, was 
further established when he called to him twelve dis- 
ciples, "and gave them authority over unclean spirits, 
to cast them out, and to heal all manner of disease and 
all manner of sickness" (Matt. 10:1). In sending forth 
the twelve, Jesus said to them, "as ye go, preach, say- 
ing, The kingdom of heaven is at hand. Heal the sick, 
raise the dead, cleanse the lepers, cast out demons : 
freely ye received, freely give" (Matt. 10:7, 8). At 
another time the Christ sent forth seventy others, and 
they returned with joy, saying, "Lord, even the demons 
are subject unto us in thy name. And he said unto them, 
I beheld Satan fallen as lightning from heaven. Be- 
hold, I have given you authority to tread upon serpents 
and scorpions, and over all the power of the enemy; 
and nothing shall in anywise hurt you" (Luke 10: 
17-19). 

In beholding satan fallen as lightning from heaven 
the Christ foresaw the dethronement of self-love and 
the enthronement of divine love in the human heart. 
He had been sent to dissolve the works of the adver- 
sary, a work which after his ascension would be accom- 
plished through human instruments of ministration. 
The first of these instruments Jesus found in the twelve 
apostles and the seventy other disciples, who are rep- 



CHRISTIAN HEALING 113 

resentative of the chosen instruments of the Christ in 
every age. Because of this proof that out of the race 
he could draw selfless, efficient disciples who, in the 
power of the Spirit, would continue his ministry, 
Jesus, in that same hour, rejoiced in the Holy Spirit 
and thanked the Father that he had hidden the powers 
of the Spirit from the wise and understanding and 
had revealed them unto babes; and to his disciples he 
said, "Blessed are the eyes which see the things that 
ye see: for I say unto you, that many prophets and 
kings desired to see the things which ye see, and saw 
them not; and to hear the things which ye hear, and 
heard them not" (Luke 10:23, 24). 

From the words of the Christ in the same discourse, 
"Howbeit in this rejoice not, that the spirits are subject 
unto you; but rejoice that your names are written in 
heaven" (Luke 10:20), it is evident that the Son of 
man did not regard the healing ministry merely as a 
means of giving humanity temporary relief from evils, 
but as introductory to the heavenly life of the new cre- 
ation which they, the first fruits of his ministry, were 
to inherit. At the same time, from his words, "yea, 
Father; for so it was well-pleasing in thy sight" (Luke 
10:21), it must be understood that the healing ministry 
which the Son was then establishing was well-pleasing 
in the sight of the Father. That the ministry of healing 
was to accompany the ministry of teaching and preach- 
ing the gospel from age to age is evident from the 
passage already quoted from the sixteenth chapter of 



114 SPIRITUAL REALIZATION 

Mark; and also from another teaching of the Christ, 
namely : "He that believeth into me, the works that 
I do shall he do also" (John 14:12, lit.). It is manifest 
from the Book of Acts and the epistles of the evan- 
gelists that this declaration of the Christ was fully 
realized by the disciples after the day of Pentecost; 
for they did the same works, in the power of the Holy 
Spirit, that he had done. 14 

The works of healing accomplished by the Christ 
were done by the power of the Holy Spirit working 
through the spoken word. Being himself the Word 
made flesh, it was not difficult for him to speak the 
word and to see immediately the idea of wholeness, 
which his word represented, standing forth embodied 
in human flesh and blood. The Christ gave the same 
authority to the disciples and they did the works which 
fell to their part, through the spoken word, and the 
results were similar to those of the Master. 

The methods which the Christ used in healing were 
simple, direct, and most effective. In healing the sick, 
cleansing the lepers, or opening the eyes of the blind 
he either spoke the word or forgave sins, or, co-oper- 
ating with the faith of the sufferer, said, "According 
to your faith be it done unto you" (Matt. 9:29), In 
casting out demons he spoke with authority ; rebuking 
the evil spirit, commanding it to go forth out of the 
sufferer and forbidding it to enter into him again. 
Thus he fulfilled the prophecy, "And the key of the 

14 Acts 5:15, 16. Acts 9:40. Acts 19:12. Acts 20:9-12. 



CHRISTIAN HEALING 115 

house of David will I lay upon his shoulder; and he 
shall open, and none shall shut ; and he shall shut, and 
none shall open" (Is. 22:22). The Christ raised the 
dead and healed some of the paralytics by calling upon 
them to arise. He restored the withered hand by call- 
ing on the man to stretch forth his hand, and he 
stretched it forth as whole as the other. 

The outer healing ministry of the Christ was a 
representation of the interior work of the Saviour in 
delivering humanity from the law of sin and death. 
The act of speaking the word typified the work of the 
Word in recreating humanity. The forgiveness of sins 
represented the work of divine love in redeeming man- 
kind. The act of co-operating with the faith of the 
sufferer represented justification by a living faith. The 
works which were done by rebuking evil spirits and 
casting them out stood for truth correcting error. In 
healing the paralytic and calling the dead to life Jesus 
gave an illustration of the work he should do, beginning 
with the Day of Pentecost, in recognizing the latent 
spiritual powers of men and calling them into activity. 

In forgiving sins the Christ said, literally, "Thy sins 
have been sent away." The idea of sending away sins 
was a familiar one to the Jews, because of the religious 
custom of sending a scapegoat away into the wilder- 
ness annually, on the day of atonement, burdened with 
the sins of the people ; who were thus, ceremonially, set 
free from their sins. When Jesus spoke the words, 
"Thy sins have been sent away," instantly the sick 



116 SPIRITUAL REALIZATION 

were healed, as a sign that their sins were actually sent 
off, or dismissed. The characters and dispositions of 
many of those who were healed thus were changed for 
the better, and they began to regenerate from that hour. 

Under the Mosaic dispensation, on the day of atone- 
ment the high priest laid his hands upon the head of 
the scapegoat, confessed over him all the sins of the 
children of Israel, put them upon the head of the goat 
and sent him away into the wilderness. 15 Thus, cere- 
monially, the innocent goat bore upon him all the iniqui- 
ties of the children of Israel "unto a solitary land." At 
the crucifixion, the Christ became himself the scape- 
goat for the race, in fulfillment of what was written in 
the fifty-third chapter of Isaiah, "yet he bare the sin of 
many, and made intercession for the transgressors" 
(Is. 53:12). By the sacrifice of himself Jesus estab- 
lished the age-lasting ministry of forgiveness of sins 16 ; 
for the race was in sin from the giving of the law of 
God; all had gone astray, and were under the law of 
sin and death until the Christ came. "If we say that we 
have no sin, we deceive ourselves, and the truth is not 
in us. If we confess our sins, he is faithful and right- 
eous to forgive us our sins, and to cleanse us from all 
unrighteousness" (I John 1 :8, 9). 

Man, as God created him, was essentially a spiritual 
being and his nature was subject to the law of God. 
When, in the fall, the nature of man crystallized he 
found himself in a body of flesh and blood. Afterward, 

16 Lev. 16:21. "Is. 53:5. 



CHRISTIAN HEALING 117 

at the soul-awakening of humanity in Adam and Eve 
there came to be a representation of spiritual law in 
the natural man. 17 This law operates as a check upon 
the activities of the carnal mind and protects the soul 
from the license of the flesh. For the reason that the 
law of God is constitutional with man, it binds him 
even when he is unregenerate. Ignorance of the law is 
no excuse, its operation is sure and positive, and in- 
fringement of the law brings, sooner or later, the rebuke 
that is due. Suffering is a mute means of correction ; 
for, through it, the broken law cries out for fulfillment. 
Pain, sickness, disease, and the like, testify that the 
law of the Creator has not been kept. While health may 
not always stand for righteousness, the want of sound- 
ness in the body is a witness of the law's demand for 
fulfillment. 

The word sin, as used in this book, is synonymous 
with lawlessness. 18 It signifies failure to fulfill the law 
of God. For instance: fear is sin for the reason that 
love is the fulfillment of the law. There is no fear in 
love as St. John teaches. "But perfect love casteth out 
fear" (I John 4 :18). Fear, in one of its various forms, 
may be found at the root of many diseases. In healing 
such conditions the Holy Spirit casts out the fear, and 
healing results. The same rule holds in the healing of 
diseases which appear because of sins against spiritual 
or moral law, such as pride, covetousness, lust, jeal- 
ousy, wrath, condemnation, and hate. The Christ, 

1T Gen. 3:15. 18 1 John 3:4. 



118 SPIRITUAL REALIZATION 

through the Holy Spirit, sends away the sin out of the 
mind and conscience of the sufferer, and supplies the 
deficiency, whether it be love, peace, joy, or some virtue, 
by beholding him in the image and likness of God in the 
new creation. Healing results, for man as God sees 
him in the new creation is constitutionally sound: he 
needs only to be set free from the results of errors to 
realize the health that is his from the principles of truth 
which govern his being. 

Sin may be racial or personal to the individual. It 
is racial through the false law of hereditary evil. While 
the individual is not personally responsible for racial 
sin, or for the sins of ancestors, he may, nevertheless, 
be suffering because of the sins of others, under the 
false law of heredity. Sin is personal through the overt 
act of the individual when he turns his freedom to 
license, or when through omission he fails to keep the 
divine law. God has provided for the removal of the 
effects of such errors, where there is repentance and 
faith. 

The Christian healing ministry may be likened to a 
court in bankruptcy which God, in his mercy, has pro- 
vided for the relief of humanity from debts, or sins. 
The Christ teaches in the gospel according to John, that 
the servant of sin is a slave; in other words, he is a 
slave of debt. Jesus declares that, "the bondslave abid- 
eth not in the house forever: the son abideth forever. 
If therefore the Son shall make you free, ye shall be 
free indeed'' (John 8:35, 36, lit.). It was provided in 



CHRISTIAN HEALING 119 

the law given in Leviticus, that a kinsman might redeem 
a brother who had been sold into slavery for debt. This 
was a foreshadowing of what takes place today in the 
Christian healing ministry. The Son of man, as the 
first born of many brethren, is the kinsman redeemer 
of everyone who believes in him. The wealth of his 
realization of divine love and wisdom is devoted to 
relieving the conditions of his brethren in this world by 
the canceling of their debts, or the blotting out of their 
sins. God's purpose in doing this is identical with that 
of the bankruptcy courts of the world, namely: that 
one so forgiven may have another opportunity to ful- 
fill the law and live in righteousness and peace. 

Christian healers have learned from experience that 
permanent healing requires something more than the 
restoration of the body to health. In order to remain 
well it is necessary for the one who has been healed to 
conform to the spiritual law of the Creator which gov- 
erns his being. The Christ, having healed a man of an 
incurable disease, so called, gave the admonition, "sin 
no more, lest a worse thing befall thee" (John 5:14). 
In the Sermon on the Mount, Jesus said, "Think not 
that I came to destroy the law or the prophets : I came 
not to destroy, but to fulfill. For verily I say unto you, 
Till heaven and earth pass away, one jot or one tittle 
shall in no wise pass away from the law, till all things be 
accomplished" (Matt. 5:17, 18). The logical conclu- 
sion of the matter is that one who has been healed must 
needs be born anew, in order to rise above the plane of 



120 SPIRITUAL REALIZATION 

error and gain that command over his mental life which 
in turn will give him mastery over the conditions of 
the body. 

The human body stands for the realm of effects. It 
is, to a certain extent, an index to the ruling states of 
the mind ; for, as the mind controls the movements of 
the body, so the ruling states of the mind control the 
conditions of the body. Chronic states of jealousy, fear, 
anger, or condemnation, often outpicture as chronic dis- 
eases. The permanent healing of such diseases requires 
that the false states of mind be removed, as well as the 
effects they have produced. In the Christian ministry 
of healing the light of the Holy Spirit works in the 
mind of the one seeking health, and sets him free from 
the old habits of thinking and feeling. Afterwards the 
Holy Spirit will co-operate with the one healed and 
enable him to cultivate spiritual states which will so 
fill the heart with love, the soul with light, and the body 
with life, that evil will be excluded. In such work as 
this the superiority of spiritual healing over all other 
methods is clearly seen. Other methods are directed 
solely to removing the effects which erroneous states 
of mind have produced upon the body. This is like 
removing a limb from a corrupt tree, while Christian 
healing may be compared to an axe laid at the root of 
the tree to fell it. 

The various members and organs of the human 
body stand for things in the spiritual nature of man, 
and there is a law of correspondence between the nat- 



CHRISTIAN HEALING 121 

ural and the spiritual natures in a man. The eyes cor- 
respond to the understanding of the spiritual mind, 
which was made to be filled with the light of divine 
truth. Therefore the Christ taught, saying, "if there- 
fore thine eye be single thy whole body shall be full of 
light" (Matt. 6:22). Eye-trouble indicates that the 
understanding is not single to the divine truth, that the 
sufferer needs not only healing, but to regenerate in the 
understanding. It is evident that he should overcome 
some habit of thought or feeling which is contrary to 
spiritual truth. The ears represent obedience to the 
divine will. Deafness is an evidence of willful or un- 
conscious disobedience of divine law. The cheeks rep- 
resent the affectional nature. Tic-douloureux, or face 
ague, is an outgrowth of resistance or resentment; a 
failure to live by the saying of the Christ, "Resist not 
him that is evil: but whosoever smiteth thee on thy 
right cheek, turn to him the other also" (Matt. 5:39). 
So with regard to the other members and organs of the 
body, they register the states of mind with more or less 
certainty, and show what may be amiss in the mind, 
which is to the body as the realm of cause. 

The works which the Christ did in the days of his 
flesh were typical and prophetical of the greater works 
which he began to do on the Day of Pentecost. The 
opening of the eyes of the blind represented the illumi- 
nation of the mind by the light of the Holy Spirit, and 
the regeneration of the understanding. The restoring of 
the withered hand and the healing of the palsied and 



122 SPIRITUAL REALIZATION 

the paralytics, represented the awakening of spiritual 
powers and the regeneration of the will. The cleansing 
of the lepers typified the purification of the heart ; the 
casting out of demons, the freeing of the mind; the 
healing of the sick, the forgiveness of sin; while the 
raising of the dead stood for the redemption of the 
body and the realization of sonship and immortality. 
Thus it may be seen that spiritual healing is repre- 
sentative of, as it is introductory to, regeneration. 

With the descent of the Holy Spirit at Pentecost 
came all spiritual gifts, spiritual healing among the rest. 
The fundamental difference between primitive Chris- 
tianity and Christianity since the third century, is in 
the descent of the Spirit. Beginning from the day of 
Pentecost, the Holy Spirit descended into the human 
consciousness, and continued to anoint the true dis- 
ciples of Jesus Christ from generation to generation, 
for two or three hundred years. During that period 
miracles were common, and spiritual healing was done 
after the manner of the apostles until the third century, 
when, along with other spiritual gifts, the power to 
heal by the Holy Spirit seemed to become obscured. 
Afterwards, from time to time, souls of great merit 
received Holy Spirit in power, and some of them per- 
formed miracles of healing and did other signs ; but, as 
the history of Christianity will show, there was no 
general and positive influx of Holy Spirit in the Chris- 
tian consciousness until about the year 1860, when the 
Holy Spirit began to work with power in certain 



CHRISTIAN HEALING 123 

Christian souls who were not connected with church 
organizations. A great spiritual movement has resulted, 
in which the Holy Spirit is the dominant influence. 

This movement is outside of sectarianism, and has 
come into manifestation through the descent of Holy 
Spirit upon the ready souls in the world. As a result, 
primitive Christianity has been exemplified; the faith 
of God has entered into many hearts ; and the disciples 
whom the Christ has drawn to himself outside of the 
old forms of Christianity, have brought to pass many 
remarkable works of healing, in his name. Thus the 
healing ministry which Jesus, the Christ, established 
nineteen centuries ago has been brought to light again, 
and thousands all over the world now depend upon the 
Christ alone for healing. It is safe to say that in the 
last twenty years all the diseases known in this country 
have been healed by one or another of the thousands 
of instruments through which the healing Christ works. 
The ministers of healing in the new dispensation of 
grace have learned that teaching and healing go hand in 
hand. The ministry of teaching without the ministry 
of healing is purblind to the present needs of souls. A 
spiritual teacher, ministering the gospel, can come in 
touch with and understand the needs of humanity 
through the healing ministry, better than in any other 
way. Through it he comes in direct contact with the 
seeker after divine aid, and learns at first hand the 
needs and the aspirations of men who have come to the 
end of the old life and are ready for the new life in 



124 SPIRITUAL REALIZATION 

Jesus, the Christ. He is able to demonstrate to them 
the power of God to save in every need, and the prac- 
ticality of Christianity as an everyday religion. 

The results of spiritual healing are inspiring to the 
healer, who works with more devotion and zeal as he 
witnesses the change in the characters of those who are 
healed. Old erroneous habits of thought and feeling 
fall away from patients, as the work of healing pro- 
gresses, and give place to new habits which are formed 
under the benign influence of the Holy Spirit. Those 
who are healed through prayer are benefited spirit- 
ually, morally, and mentally, as well as physically. 
Such a one should take up the study of primitive Chris- 
tianity as it is taught today. He will find the same 
Spirit which healed him leading him by degrees into 
the understanding of divine truth. 19 Then he will learn 
how to protect himself against sickness, disease, mis- 
fortune, accident, and death. He will also learn how 
to shape circumstances and to control his affairs by 
cultivating an attitude of mind which makes for success. 

The age-lasting healing ministry of Christ Jesus is 
part of the providence of God for the temporal needs 
of humanity, and was intended especially for those who 
have come to the end of the life in mortality and are 
ready for the new life in the regeneration. Christian 
healing has been found, in this age, to be sufficient for 
the needs of suffering humanity. The Christ never 
depended upon anything save the power of the Holy 

39 John 14:26. 



CHRISTIAN HEALING 125 

Spirit, and he always accomplished the works which he 
undertook. That he made clay and anointed the eyes 
of the man born blind did not signify that Jesus used 
the clay as a curative agent. As he had power to raise 
the dead, it certainly was not necessary for him to 
resort to clay to supplement the almighty power of God 
which was ever working through him. It is evident 
from the words of Jesus, "Neither did this man sin, 
nor his parents : but that the works of God should be 
made manifest in him" (John 9:3), that this was to 
be no ordinary work of healing. These words indicate 
that the man was blind from racial sin; also, that his 
condition was typical of everyone born of the flesh, and 
that it was the purpose of God to heal the man, to the 
end that the greater work of Jesus Christ in renewing 
the mind of one called to regenerate might be illus- 
trated. The man born blind represented the state of 
being purblind to spiritual life common to everyone 
born of woman. That such are born blind to the heav- 
enly life is evident from the words of the Christ to Nic- 
odemus, "Except a man be born anew, he cannot see the 
kingdom of God" (John 3:3). To represent these 
things by an object lesson, which would become a part 
of the gospel, Jesus worked the miracle of healing the 
man, as related in the ninth chapter of John, "he spat 
on the ground, and made clay of the spittle, and 
anointed his eyes with the clay, and said unto him, Go, 
wash in the pool of Siloam (which is by interpretation, 
Sent). He went away therefore, and washed, and came 



126 SPIRITUAL REALIZATION 

seeing" (John 9:6, 7). The clay represents the carnal 
mind which seems to prevent the once-born man from 
understanding what is the kingdom of God. Siloam 
means, literally, "Having been sent," and represents the 
Christ, whom the Father sent to open the minds of the 
ready souls that they might understand what is the 
kingdom of God. The act of the man in going to the 
pool represents faith in and obedience to the Christ, 
while his act in washing away the clay signifies that 
power is given to everyone, through faith and obedi- 
ence, to wash away the carnal mind in the water of 
divine truth, and come to a state of spiritual under- 
standing in the presence of the Christ. 

A disciple should live by his faith in the power of 
God to save, and demonstrate over sickness, disease, or 
any other adverse condition which may trouble him, 
by depending upon that power alone. If he is not able 
to gain the desired results without the help of another 
soul as an instrument of the Holy Spirit, let him reach 
out for help through such an instrument. 



CHAPTER IX 

GOD 

IN THE ORIGINAL creation, God was known to 
all, but after the fall the knowledge of him was 
lost to humanity. The gross darkness which cov- 
ered the peoples of the world, was nothing else than 
ignorance of God and his true creation. While, in this 
state, man's true nature was obscured by the carnal 
mind, he was, nevertheless, innately spiritual. The 
knowledge of God being constitutional with him, man 
must know God in order to endure. This is evident 
from the words, "And this is life eternal, that they 
should know thee the only true God, and him whom 
thou didst send, even Jesus Christ'' (John 17:3). Orig- 
inally, man was created to live forever in God. It has 
ever been the will of God that man should live and not 
die. 1 For the reason that the spiritual powers of man 
were obscured and latent in the flesh-and-blood nature 
which came upon him in the fall, it became necessary 
for God to reveal himself to humanity. This could be 
done only as man became spiritual, by being born anew. 

Ezek. 18:31. 



128 SPIRITUAL REALIZATION 

From the record in the Bible of the work of God 
in saving mankind, it is evident that God has revealed 
himself to man as, by degrees, humanity has regen- 
erated. It is manifest, also, that flesh and blood has 
never revealed the nature of God, in any degree. The 
revelation has always proceeded from God. Again, the 
revelation has never been made directly to flesh and 
blood, but always to that in man which has been born 
of the Spirit. The carnal mind cannot grasp the nature 
of God. But as in astronomy heavenly bodies, which 
cannot be seen with the naked eye, are brought near 
and are clearly seen by means of the powerful lenses 
of a telescope; so the nature of the invisible God is 
brought near and is clearly understood by means of the 
spiritual mind, the birth of which, in the chosen instru- 
ment, has always preceded revelation. The work of 
divine revelation began with man as a living soul, and 
was consummated with man as a life-giving spirit. 
While to the first man to regenerate, in a degree, typi- 
cally called Adam, God was a Voice that spoke to him 
out of the depths of his own soul; to Jesus, God was 
the only Father, ever abiding in the Son. Between 
these extremes of spiritual realization the scriptures 
teach that, to the race in Adam God revealed himself 
as the source of truth, to Abraham as the source of 
faith, to Isaac as the source of joy, to Jacob as the 
source of power, to Moses as the source of wisdom, to 
the prophets as the source of righteousness, while 
Jesus, the Christ, knew him to be Love Itself. 



GOD 129 

In the first covenant, which was made with Abra- 
ham, God signified his intention of bestowing upon man 
the understanding of the nature of the divine. The Old 
Testament stands as a record of the fulfillment of this 
promise. But as understanding alone was not sufficient 
to save the race, afterward a second covenant was 
made, by which Jehovah promised that all should know 
him ; saying, "this is the covenant that I will make with 
the House of Israel after those days, saith Jehovah ; I 
will put my law in their inward parts, and in their heart 
will I write it ; and I will be their God, and they shall 
be my people : and they shall teach no more every man 
his neighbour, and every man his brother, saying, Know 
Jehovah : for they shall all know me, from the least of 
them unto the greatest of them, saith Jehovah: for I 
will forgive their iniquity, and their sin will I remember 
no more" (Jer. 31:33, 34). The New Testament is a 
record of the fulfillment of this promise. From a con- 
sideration of these things it is evident that the Old 
Testament stands for the understanding of the nature 
of God; while the New Testament stands for the 
knozdedge of God, the inheritance of everyone who is 
born of the Spirit. 

The understanding of the nature and character of 
God as revealed to the Israelites is, in part, contained in 
the divine names, or titles, found in the Old Testament. 
Each title is a view of the divine essence which was 
granted to one or more souls, in the course of the 
regeneration of the human understanding. When taken 



130 SPIRITUAL REALIZATION 

together these divine titles give one a comprehensive 
understanding of the nature and character of God. 
Elohim is the first word used in the Bible for the deity. 
It is the plural of Eloah which, excepting in the Book 
of Job, is seldom used in the scriptures. In the English 
versions Elohim is usually translated by the word God. 
Elohim, as it is used for the deity in Genesis, chapter 1, 
and chapter 2:1-3, stands for the fullness of God, or 
the godhead, working independent of man to create the 
new heavens and the new earth for fallen humanity to 
abide in through regeneration. The plural number of 
Elohim in the original text of Genesis 1 :1 indicates the 
godhead, and the single verb with which it is used indi- 
cates that the trinity was acting in unity. 

The second word used for the deity in the scriptures 
is Yhwh, or Yahweh, rendered "the Lord" in the King 
James version, and "Jehovah" in the revised versions. 
Yahweh is first used in Genesis 2 :4, in conjunction 
with Elohim. In this passage Yahweh, stands for the 
Son of God as the Word. From the human point of 
view Elohim is the unmanifest deity and Yahweh the 
manifestation of Elohim. They are here used in con- 
junction to identify Elohim of the first chapter with 
Yahweh of the second chapter. Their joint use is not 
fully explained in the Old Testament, but in the New 
Testament the Word (Yahweh) is made flesh in Jesus, 
the Christ, who reveals the union of Elohim with 
Yahweh in his teaching concerning the Father and the 
Son, as recorded in the gospels in such passages as the 



GOD 131 

following: Matthew 9:27; 16:27. John 1:1-18; 3:13, 
16, 31-36; 5:17-43; 8:12-58; 10:14-38; 12:44-50; 14; 
16:28; 17. Yahweh of Genesis 2:4 and the Logos 
(Word) of John 1 :1 are identical, according to the 
teaching in the first chapter of John, that all things 
were made through the Word which was in the begin- 
ning with God and which was God. Therefore Yahweh 
was the Son of God acting as the Word or executive 
of God the Father in bringing into manifestation in 
human life the divine plan of salvation set forth in the 
first chapter of Genesis, and afterwards realized in the 
gospel. 

In the course of the Old Testament the name Yah- 
weh is combined in various significant ways with other 
titles of the deity, as follows : 

Yahweh-Asah, "Jehovah our Maker," Ps. 95 :6. 

Yahweh- Jireh, "Jehovah will see," that is, the need 
and provide. Gen. 22 :14. 

Yahweh-Ropheca, "Jehovah thy healer," Ex. 15 :26. 

Yahweh-Nissi, "Jehovah my banner," Ex. 17:15. 

Yahweh-Mekaddishkem, "Jehovah who sanctifies 
you," Ex. 31:13. 

Yahweh-Eloheenu, "Jehovah our God," Ps. 99 :5. 

Yahweh-Eloheka, "Jehovah thy God," Ex. 20:2, 

Yahweh-Elohay, "Jehovah my God," Zech. 14:5. 

Yahweh-Shalom, "Jehovah of peace," Judg. 6 :24. 

Yahweh-Tseorhuth, "Jehovah of hosts," I Sam. 
1:3. 

Yahweh-Heleyon, "Jehovah most high," Ps. 7:17. 



132 SPIRITUAL REALIZATION 

Yahweh-Tsidkeenu, "Jehovah our righteousness, " 
Jer. 33 :6. 

Yahweh-Shammah, "Jehovah is thither/' Ezek. 
48:35. 

These titles, being interpreted, signify that Jehovah 
is the Word through which all things were made that 
God made; is the Provider of all good gifts; is the 
Healer; Leader; Consecrator; the indwelling Spirit; 
Prince of Peace ; Lord of all ; the Inmost ; the only 
Righteousness, and the indwelling Presence within spir- 
itual humanity. 

The third word used as a divine name in the Old 
Testament is EL This word signifies strong, and when 
used as a divine title it shows God to be the Mighty One. 
This title is generally connected with some one or more 
of the divine attributes or perfections ; as "Almighty 
God," Gen. 17:1; "Everlasting God," Genesis 21:33; 
"Jealous God," Ex. 20:5 ; "A God of truth and without 
iniquity, just and right is he," Deut. 32:4; "A great 
God, mighty and terrible," Deut. 10:17; "The living 
God," Joshua 3:10; "Merciful God," Deut. 4:31; 
"Faithful God," Deut. 7:9. 

When God called Moses to send him into Egypt to 
deliver the Israelites from bondage, Moses inquired, 
"and they shall say to me, What is his name ? what shall 
I say unto them ? And God said unto Moses, I WILL 
BE WHAT I WILL BE : and he said Thus shalt thou 
say unto the children of Israel, I WILL BE hath sent 
me unto you" (Ex. 3:13, 14, lit.). The name EHYAH 



GOD 133 

ASHER EHYEH which God gives to himself in this 
passage and which is usually translated "I AM THAT 
I AM," is literally, "I WILL BE WHAT I WILL 
BE." The name implied both a promise and a proph- 
ecy : a promise of divine help to man in overcoming the 
world by faith in the Lord, and a prophecy of the incar- 
nation of the Word. The promise is indicated in 
Exodus 3:12 where Jehovah says to Moses, "Certainly 
I will be with thee" ; and in Exodus 4 :12, "Now there- 
fore go, and I will be with thy mouth, and teach thee 
what thou shalt speak." The words in italics are a 
translation of ehyeh, the I WILL BE of the name 
which Jehovah gave himself in Exodus 3:14. The 
promise was to the servants of God in every age as the 
words declare, "this is my name forever, and this is 
my memorial unto all generations" (Ex. 3:15). The 
promise was fulfilled to Moses when he appeared be- 
fore Pharaoh, and Jehovah was with him and taught 
him what he should say, and gave him the power to 
work the miracles which confirmed the words which 
he spoke. Jehovah was with Moses at the crossing of 
the Red Sea ; and throughout his career he did not fail 
him or forsake him. The promise was fulfilled to 
Joshua when he succeeded Moses as the mouthpiece of 
Jehovah. The Bible shows that the promise was ful- 
filled to every servant of God in every generation. The 
name also implied a prophecy which was fulfilled when 
the Word became flesh. In Jesus, the Christ, Jehovah 
became what it pleased him to become, man as well as 



134 SPIRITUAL REALIZATION 

God; to the end that he should be the saviour of the 
world, and the resurrection and the life of regenerate 
man. 

Under the dispensation of the Old Covenant, there 
were occasional visitations of Jehovah ; as when Jeho- 
vah appeared unto Abraham by the oaks of Mamre 
(Gen. 18). With the deliverance of the children of 
Israel from the hand of Pharaoh, in the exodus, the 
presence of Jehovah among the Israelites was repre- 
sented by a pillar of cloud by day and of fire by night. 
The Hebrew name for the supernatural cloud and fire 
was Shekinah ; which means dwelling, from a primitive 
root signifying to inhabit. In the Shekinah, Jehovah 
dwelt among the Israelites; as it is written, "And 
Jehovah went before them by day in a pillar of cloud, 
to lead them the way ; and by night in a pillar of fire, to 
give them light; that they might go by day and by 
night : the pillar of cloud by day, and a pillar of fire by 
night, departed not from before the people" (Ex. 
13:21, 22). When the children of Israel were before 
mount Sinai, Moses went up into the mount and the 
glory of Jehovah abode upon mount Sinai. To the 
children of Israel the glory of Jehovah was like a de- 
vouring fire upon the top of the mount (Ex. 24:17). 
At other times, when Moses entered into the tent of 
meeting, the pillar of cloud descended and stood at the 
door of the tent, "And Jehovah spake unto Moses face 
to face, as a man speaketh unto his friend" (Ex. 33 :11). 

When, in obedience to directions given him in the 



GOD 135 

mount, Moses set up the tabernacle, he united the tent 
of meeting with the tabernacle. Upon the completion 
of the work, the cloud covered the tent of meeting, and 
the glory of God filled the tabernacle; thus Jehovah 
took possession of the tabernacle and the tent of meet- 
ing. When the cloud was taken up from over the 
tabernacle the children of Israel went onward, but if 
the cloud was not taken up, they stayed until the day 
when it was lifted. "For the cloud of Jehovah was upon 
the tabernacle by day, and there was fire therein by 
night, in the sight of all the house of Israel, through- 
out all their journeys" (Ex. 40: 36). In fulfillment of 
the promise that he would commune with Moses from 
above the mercy seat, Jehovah spoke to Moses out of 
the cloud which appeared between the two cherubim 
above the mercy seat in the tabernacle, as it is written, 
"when Moses went into the tent of meeting to speak 
with him, then he heard the Voice speaking unto him 
from above the mercy-seat that was upon the ark of 
the testimony, from between the two cherubim : and he 
spake unto him" (Num. 7:89). 

Thereafter, for a long time, Jehovah continued to 
give this, the Shekinah, as the sign of his presence 
among the children of Israel. When the tabernacle 
gave place to the temple which Solomon built in Jeru- 
salem, at the dedication "the cloud filled the house of 
Jehovah, so that the priests could not stand to minister 
by reason of the cloud : for the glory of Jehovah filled 
the house of Jehovah" (I Kings 8:10, 11). For many 



136 SPIRITUAL REALIZATION 

years thereafter the Shekinah continued to appear to 
the high priest of the Israelites, between the cherubim 
above the mercy seat, in the holy of holies of the tem- 
ple. When, after the captivity, the temple was restored, 
the Shekinah did not appear ; neither was it seen in the 
temple which Herod built at Jerusalem — the temple 
which was standing in the time of Jesus. The super- 
natural appearance of the Shekinah in the external life 
of the Hebrews was given that the Old Testament might 
be written, that there might be a formal understanding 
of the divine nature. 

The formal or intellectual understanding of the 
nature of God is one thing, the actual knowledge of 
God as he is in himself, is quite another. With all its 
profound and beautiful teachings concerning the nature 
and character of God, the Old Covenant was deficient 
in that it did not bring God near to the human soul, so 
that he might be known in his own Spirit. The prophet 
Isaiah, feeling the insufficiency of the first covenant, 
prophesied the fulfillment of the second covenant, say- 
ing, "behold, a virgin shall conceive, and bear a son, 
and shall call his name Immanuel" (Is. 7:14). Lit- 
erally the name Immanuel means, "God with us" ; spir- 
itually it signifies the Word made flesh. The name 
Immanuel is the key note of the New Covenant — the 
gospel. 

As man is something more than a form, his redemp- 
tion required something more than a formal under- 
standing of the nature of God. In order to know salva- 



GOD 137 

tion man must realize the nature of God through union 
with him in spirit. The Old Testament came to be 
written first because, in the regeneration of man, under- 
standing comes before knowledge, to prepare the way 
for the realization of the divine indwelling of the pres- 
ence of the Son of man in the regenerate. 



CHAPTER X 

THE KNOWLEDGE OF GOD 

THAT WHICH WAS WRITTEN in the Old 
Testament concerning the deity was preliminary 
to the fulfillment of the promise of the New 
Covenant/ in which the nature and character of God 
should be known manifestly in the heart and soul of 
the true worshipper, who would worship God in spirit 
and truth. When, after his baptism in the Jordan, Jesus 
saw the inner heavens rent asunder and the Holy Spirit 
descending upon his interiors, in bodily form as a dove, 
his humanity became the temple of the living God. 2 The 
Spirit which glorified the heart and soul of the Son of 
man was the interior manifestation of the divine pres- 
ence, which was foreshadowed in the Shekinah of the 
Old Testament. With this, the descent of the Spirit, 
the knowledge of God as he is in himself began to be 
revealed to humanity. The Voice which spoke to Jesus 
out of the real heavens within him, was the voice of 
God the Father, saying, "Thou art my beloved Son, in 
thee I am well pleased" (Mark 1:11). The spiritual 

1 Jer. 31:33. 2 Mark 1:10. 



THE KNOWLEDGE OF GOD 139 

import of the name Immanuel (God with us) was mani- 
fest in this, the descent of the Spirit and the beginning 
of the fulfillment of Jehovah's promise of the New 
Covenant, "they shall all know me" (Jer. 31:34). In 
Jesus the Word became flesh, full of grace and truth, 
that men might behold his inward glory, the glory of 
the only begotten from the Father, and come to know 
through him the only true God. 

The Holy Spirit, which descended upon the human- 
ity of Jesus at the baptism, continued to come upon his 
inner man with increasing power until, in the ascension, 
the outer man was taken up into the new creation. At 
Pentecost the same Spirit descended upon the twelve 
apostles and, anointing them, it began to teach them all 
things concerning God, and to empower them to do the 
works of the Christ. Through them, on the same day, 
the three thousand converts were filled with the Holy 
Spirit ; and later, the five thousand received the anoint- 
ing. Afterwards the ascended Lord began to send forth 
the Spirit upon the Gentiles, and they received it in the 
same manner as had the first disciples at Pentecost. 
All who heard the good tidings of God, and believed, 
were inwardly anointed and taught by the Spirit of 
truth concerning the unspeakable things of God. Thus, 
the dispensation of grace and truth was ushered in and 
established, the promise of the New Covenant was ful- 
filled, and God came to be known in his own Spirit. 
Writing in that age to disciples of the Christ, St. John 
said of the indwelling of the Spirit, "And as for you, 



140 SPIRITUAL REALIZATION 

the anointing which ye received of him abideth in you, 
and ye need not that anyone teach you; but as his 
anointing teacheth you concerning all things, and is 
true, and is no lie, and even as it taught you, ye abide in 
him" (I John 2:27). 

The formal names for the deity and the external 
ways of coming to God under the Old Covenant, gave 
place under the New Covenant to the simpler and more 
affectionate names of Father, Son and Holy Spirit; 
Lord and Master, while the ways of coming to God 
were informal, interior, and intimate. Instead of being 
obliged to make a journey to the city of Jerusalem in 
order to worship Jehovah in forms and ceremonies in 
the temple building, the true worshipper found his own 
humanity sanctified by the visitation of the Holy Spirit. 
Simplicity, mobility, and spiritual realization through 
union with God, distinguished primitive Christianity. 

In the course of his ministry Jesus removed many 
false ideas regarding the divine nature, and in the place 
of them, instilled the true ideas concerning God and 
his kingdom. Without the help of the Holy Spirit, the 
human mind is disposed to think of God as dwelling 
outside of, and apart from, humanity; in an external 
kingdom which can be entered only after death. In 
other words, the unenlightened believe that he is a God 
of the dead, and that after death man may come to 
know him. In correcting this mistake the Christ said, 
"he is not the God of the dead, but of the living : for all 
live unto him" (Luke 20:38). The words "all live unto 



THE KNOWLEDGE OF GOD 141 

him" signify that in his ideal of the new creation God 
sees mankind as spiritual beings, drawing their life 
from the divine source, and immortal in spirit, soul, and 
body. In explanation of this the Christ said, "The sons 
of this age marry, and are given in marriage : but they 
that are accounted worthy to attain to that age, and the 
resurrection from the dead, neither marry, nor are 
given in marriage ; for neither can they die any more : 
for they are equal unto the angels ; and are sons of God, 
being sons of the resurrection" (Luke 20 :34-36, marg.). 
They are sons of the resurrection who through Christ 
Jesus have overcome death. Though they are in this 
world, they are not of it; for thev live, move, and have 
their being in God. This was foreshadowed in several 
places in the Old Testament, where Jehovah is called the 
God of Abraham, and the God of Isaac, and the God of 
Jacob ; which signifies that Jehovah revealed himself 
to the patriarchs while they were alive, for "he is not 
the God of the dead, but of the living: for all live unto 
him" (Luke 20:38). 

God does not, as some suppose, use death as an 
agent by which to take souls out of the world to him- 
self. As he is Life Itself, God has nothing in common 
with death ; for death is nothing else than an absence 
of life. Where God is present, there death cannot be. 
Jesus, the Christ, being the resurrection and the life, is 
death's enemy. For this reason, whenever, in the days 
of his flesh, he found one dead, he raised him to life 
again. In the crucifixion and resurrection of his own 



142 SPIRITUAL REALIZATION 

body, the Christ took captivity captive and destroyed 
death; therefore in Revelation he said, "Fear not; I am 
the first and the last, and the Living One; and I was 
dead, and behold, I am alive forevermore, and I have 
the keys of death and of Hades" (Rev. 1 :17, 18). The 
disciple who, living by the words of the Christ, dies 
daily, becomes a partaker of the life abundant, and is 
raised out and over death into eternal life. 3 Thus the 
work of Jesus as the resurrection takes place before 
physical death and abolishes it. Therefore physical 
death has no place in the economy of the living God. 4 
The only death which is profitable to man is the death 
which, through the Christ, he may die daily to self and 
to sin. 

Another error of the human mind is the habit of 
thinking of God as a body ; or of using the imagination 
to make an image of God which is nothing more than 
the carnal man magnified. In order to guard souls 
against such mistakes, God said in the second command- 
ment, "Thou shalt not make unto thee a graven image, 
the likeness of any form that is in the heaven above, or 
that is in the earth beneath, or that is in the waters 
under the earth ; thou shalt not bow down thyself unto 
them, nor serve them: for I Jehovah thy God am a 
jealous God" (Deut. 5:8, 9, lit.). While in the literal 
sense the commandment is a warning against idolatry, 
in the spiritual sense it is directed against the false 
activity of the imagination, in making for itself a 
mental image of God and worshipping it 

3 John 8:51. II Tim. 1:10. 4 john5:24. John 6:40. 



THE KNOWLEDGE OF GOD 143 

Jesus said to the Gentile woman at Jacob's well, 
"Woman, believe me, the hour cometh, when neither 
in this mountain, nor in Jerusalem, shall ye worship 
the Father. Ye worship that which ye know not: we 
worship that which we know : for salvation is from the 
Jews. But the hour cometh, and now is, when the true 
worshippers shall worship the Father in spirit and 
truth : for such doth the Father seek to be his worship- 
pers. God is Spirit : and they that worship him must 
worship in spirit and truth" (John 4:21-24, marg.). 
The word "spirit" in the Greek original of the New 
Testament, and in most languages, ancient and modern, 
has this root, namely : breath, or wind. That breath 
represents life may be seen from the passage which 
reads, "Jehovah God formed man of the dust of the 
ground, and breathed into his nostrils the breath of 
life; and man became a living soul" (Gen. 2 :7). From 
a consideration of these things we conclude that God 
is the life principle, or source of life to regenerate 
humanity. To breathe is to live ; as may be seen in the 
representative life of the natural man, who seems to 
live by breathing. Even so the inspiration of the regen- 
erate man fills his soul with the Spirit, and he lives, 
moves, and is, in God. The life principle is not under 
human control, but manifests itself where it wills, as 
the Christ taught Nicodemus, saying, "The wind blow- 
eth where it listeth, and thou hearest the voice thereof, 
but knowest not whence it cometh, and whither it 
goeth; so is everyone that is born of the Spirit" (John 



144 SPIRITUAL REALIZATION 

3:8). As in nature, breathing and living are invol- 
untary, and unregenerate man does not know from 
whence life comes or where it goes, even so the spir- 
itual man must acknowledge that he lives by faith, 
and that the Spirit of life within him is not in his own 
power. He is blessed and sustained by its presence, but 
its source is hidden with Christ in God. Nevertheless 
the disciple who continues to live by faith, and who 
passes through the appointed degrees of regeneration, 
is destined to enter into the knowledge of God as God 
is in himself, in eternity. 

Spirit is immaterial and therefore invisible. 5 Spirit 
cannot be seen, for the reason that it is not of the 
external, visible world; it is not finite and temporal, 
but infinite and eternal. While the Spirit is incompre- 
hensible to the carnal mind, it is, nevertheless, the divine 
essence which has the attributes of omnipotence or 
infinite power ; omniscience, or knowledge of all things ; 
and omnipresence, which is being present everywhere 
at the same time. The kingdom of heaven is the knowl- 
edge of God. The Father sent the Son into the world 
to make known the truth concerning the divine nature. 
In the beginning of his ministry Jesus proclaimed the 
good tidings of God, saying, "The time is fulfilled, and 
the kingdom of God is at hand : repent ye, and believe 
in the gospel" (Mark 1 :15). At the time when it was 
made the proclamation was generally misunderstood. 
Both Jews and Gentiles looked for God in the external 

5 John 1:18. 



THE KNOWLEDGE OF GOD 145 

world; the Gentiles worshipping idols and the Jews 
believing that Jehovah God dwelt in the holy of holies 
in the temple in Jerusalem. Even those disciples who 
received the proclamation with joy looked for the com- 
ing of the kingdom in the external world. But when 
the Christ was asked by the Pharisees, when the king- 
dom of God cometh, he answered and said to them, 
"The kingdom of God cometh not with observation: 
neither shall they say, Lo, here ! or There ! for lo, the 
kingdom of God is within you" (Luke 17:20, 21). 

It is evident from the scriptures that it never was 
the divine purpose to bring the kingdom of God to pass 
in the external, visible world. As God — Father, Son 
and Holy Spirit — is invisible, even so the kingdom of 
God is an invisible realm, and it ever shall be ; for God 
will not give his glory to the mundane sphere. He does 
not project his Spirit into nature, making it omnipotent, 
omniscient, and omnipresent in the natural w r orld, for 
the reason that the natural world w T ould be instantly 
destroyed. Mortality and materiality could not endure 
the divine presense; therefore in the beginning of his 
work of salvation, God created the new heavens and the 
new earth in the interior life of the race, in which he 
became omnipotent, omniscient, and omnipresent. This 
interior realm Jesus called the kingdom of God. 

Working out the purpose of the New Covenant, the 
Son of man, in the ascension, entered into the new cre- 
ation and received it as his own kingdom. Therefore 
Jesus said to his disciples, "All things whatsoever the 



146 SPIRITUAL REALIZATION 

Father hath are mine" (John 16:15). Also, "In my 
Father's house are many mansions; if it were not so, 
I would have told you ; for I go to prepare a place for 
you. And if I go and prepare a place for you, I come 
again, and will receive you unto myself ; that where I 
am, there ye may be also" (John 14:2, 3). "I appoint 
unto you a kingdom, even as my Father appointed unto 
me, that ye may eat and drink at my table in my king- 
dom; and ye shall sit on thrones judging the twelve 
tribes of Israel" (Luke 22:29, 30). The disciples re- 
ceived the fulfillment of these promises at Pentecost. 
Thereafter they lived in the new creation as sons of 
God, to whom God was omnipotent, omniscient, and 
omnipresent. At the same time the life that they lived 
in the flesh was, to their minds, but a transitory one; 
which they lived while waiting for the redemption of 
the body, namely : the adoption of the natural man and 
his resurrection; when the whole man, redeemed and 
glorified should be received into the heavenly life of the 
new creation, after the manner of the ascension of 
Jesus, the Christ. 

According to the letter of the scriptures, Moses and 
some of the prophets taught that God was angry and 
wrathful toward the wicked. But St. Paul observes 
that there was a veil upon the words of Moses which 
was removed by the Christ. In the Sermon on the 
Mount, Jesus took occasion to correct the false ideas 
concerning the nature of God which had become com- 
mon from an acceptance of the letter of Moses' teach- 



THE KNOWLEDGE OF GOD 147 

ing. The Christ taught that love was the sovereign 
power. He said to his disciples "love your enemies, and 
do them good, and lend, never despairing; and your 
reward shall be great, and ye shall be the sons of the 
Most High : for he is kind toward the unthankful and 
evil" (Luke 6 :35). The Christ also taught that "he mak- 
eth his sun to rise on the evil and the good, and sendeth 
rain on the just and the unjust" (Matt. 5:45). From 
these teachings it is evident that the nature of God is 
love ; that he is neither angry nor wrathful ; but rather, 
that he is full of lovingkindness and tender mercy; 
and that his children should be like him, merciful, for- 
giving, and long-suffering. "Ye therefore shall be per- 
fect, as your heavenly Father is perfect" (Matt. 5 :48). 
The true knowledge of God is manifest to those who 
become like him by doing the truth. To such as these 
God reveals himself as divine love. 6 All the wrath and 
anger that man experiences is the work of fallen hu- 
manity. To the wicked, it seems that God is angry, for 
the reason that, in resisting his law, a wrath seems 
automatically to be generated in the consciousness of 
the disobedient. What in the scriptures is called the 
wrath of God, is found in the regeneration to be in 
the nature of a perversion of divine love, brought about 
through man's resistance to the Holy Spirit. 

The faithful disciple who lives by the words of the 
Christ, is destined to come into the knowledge of God 
as love itself. The first immersion of the soul in the 

•I John 4:12. 



148 SPIRITUAL REALIZATION 

light of the Spirit is preliminary to the immersion of 
the heart in the fire of divine love. This the Christ 
spoke of when he said "Fire I came to cast into the 
earth, and what will I if already it be kindled" (Luke 
12:49, lit.). The baptism in fire completes the work of 
regeneration, for then the heart is purified and the 
will is liberated, and co-operates with the divine will in 
all things. The fire of this baptism is from the divine 
love; "for our God is a consuming fire" (Heb. 12:29). 



CHAPTER XI 

THE PRESENCE OF THE SON OF MAN 

WHEN THE MASTER went out from the tem- 
ple for the last time, his disciples called his 
attention to the beauty of the newly finished 
buildings of the temple. "But he answered and said 
unto them, See ye not all these things? verily I say 
unto you, There shall not be left here one stone upon 
another, that shall not be thrown down" (Matt. 24:2). 
In these words the Christ foretold the end of the dis- 
pensation of the Mosaic church. Afterward the dis- 
ciples, desiring to understand the significance of the 
destruction of the temple, came to Jesus as he sat on 
the mount of Olives and said, "Tell us when shall these 
things be? and what shall be the sign of thy presence, 
and of the consummation of the age?" (Matt. 24:3, 
marg.). Then the Christ, in the words of the prophecy 
of the mount of Olives, taught them of the beginning 
of the new dispensation, in which the nature of God 
would be made known in the presence (or coming) of 
the Son of man. The literal meaning of the Greek 
word "parousia" (par-oo-see'-ah), which occurs four 



150 SPIRITUAL REALIZATION 

times in the course of the prophecy, is "presence." In 
most of the versions in common use, parousia is trans- 
lated "coming" (See Matt. 24:3, 27, 37, 39). In the 
revised versions "presence" is given as a marginal read- 
ing. 

As the prophecy was given in parables it is nec- 
essary to unfold them in order to understand the teach- 
ing which is hidden under their similitudes. This is 
done in the following pages. In the spiritual sense of 
the words the prophecy teaches that the new dispensa- 
tion shall be one of spiritual realization, in which the 
principal event shall be the knowledge of Jesus, the 
Christ, after the Spirit. 1 It teaches that the old dis- 
pensation of the letter of religion must give place to 
an interior, spiritual life, in which the things of the 
letter — personality and personal righteousness — have 
no place. The disciple is warned against the false teach- 
ing of uninspired men who, because they have not the 
Spirit of truth, shall seek to lead those astray who do 
not follow the guidance of the Spirit of truth. 2 He is 
taught regarding his own humanity that he should not 
be troubled by conflicts between the outer and the inner 
life, or the mental warring of the flesh against the 
Spirit; for all these things are part of the experience 
of those who regenerate — "the beginning of birth- 
pangs." 3 Then the chosen one, because he is no longer 
of this world, begins to realize that he is, as it were, 
rejected of the old order and dead to it. 4 And because 

1 II Cor. 5:16. 2 Matt. 24:4, 5. • Matt. 24:6-8. * Matt. 24:9. 



THE PRESENCE OF THE SON OF MAN 151 

he is beloved of the heavenly Father the old life seems 
to recede from him, and those who are once-born only, 
do not understand his point of view, and he is at times 
the object of condemnation and hatred. 5 Many of the 
old teachings arise in the mind, but in the light of the 
Spirit of truth they are seen to be false and mislead- 
ing. 6 And because the errors of the world appear in 
strong contrast with the new vision of life, the love of 
the world as something in itself grows cold. 7 All these 
things indicate the soul's progress toward perfection; 
and the promise of the Lord is, "He that endureth to 
the end, the same shall be saved/' 8 The end of regen- 
eration shall come when the whole life, spiritual and 
natural, shall have become receptive to the good tidings 
of the kingdom of God. 9 

The abomination which makes desolate the outer 
life of humanity is self-love. 10 When the disciple un- 
derstands that his humanity is in truth a sanctuary of 
the living God ; that his heart was made for divine love ; 
that in the world the carnal love-nature is dominated by 
self-love, and that the working of self-love makes for 
sin and death ; let him, if he loves God and praises him 
for having made man in the divine image and likeness, 
forsake the lower life of a mortal and flee to the higher 
life of a son of God. 11 The disciple who does this will 
find himself elevated above the selfish life of the world ; 
and he is warned not to descend to the things of the 



5 Matt. 24:10. 6 Matt. 24:11. 7 Matt. 24:12. 8 Matt. 24:13. 

9 Matt. 24:14. ™ Matt. 24:15. J1 Matt. 24:16. 



152 SPIRITUAL REALIZATION 

carnal nature, in an effort to import carnal things into 
the new spiritual life; for the new life is complete in 
itself and needs none of the things of the flesh. 12 The 
disciple who has advanced from a hearer to a doer of 
the word, is admonished not to turn his mind back to 
the righteousness which was personal to him in the old 
life; instead, he should seek the kingdom of God and 
its righteousness. 13 

But alas for them that disregard these admonitions 
and that generate in the carnal instead of in the spir- 
itual mind ; who serve self and seek to perpetuate it. 14 
The disciple is taught to pray that he may not resist 
the call of the Spirit until his faith has waned, and he 
finds himself belated in making the transition from the 
carnal to the spiritual life. 15 Those who resist the Spirit 
will come into states of great tribulation; for there is 
an order established for the return of the soul to God, 
and those who begin to follow the Spirit in the Way 
should persevere. 16 If they fail to keep up with the 
order of the spiritual life, they will find themselves in 
the perversion of good, and in states of interior tribula- 
tion which cannot be borne without the intercession of 
those disciples who have been faithful. 17 

The disciple is warned against false doctrines re- 
garding the Christ ; and false teachers, who, concerning 
the way of life, may make a great show, and counter- 
feit the true life by a false one; the falsity of which 



12 Matt. 24:17. 33 Matt. 24:18. Is. 54:17. 14 Matt. 24:19. 

J£ Matt. 24:20. 16 Matt. 24:21. 17 Matt. 24:22. 



THE PRESENCE OF THE SON OF MAN 153 

may not be apparent from a superficial view. 18 The dis- 
ciple is taught that he should not expect a manifesta- 
tion of the Son of man in the external world in a certain 
place. 19 He should not look for his coming in the 
external heavens, neither should he think of him after 
the common, intellectual conceptions of the Christ 20 ; 
for the presence of the Son of man shall be like light- 
ning, it shall illumine the interior life of the chosen 
one from the first awakening of his soul even to the 
redemption of the body. 21 

Every disciple who for the love of God takes up his 
cross daily and as often dies to self, finds the devouring 
fire of divine love cleansing his heart, purifying his 
interiors, and making his humanity a holy habitation. 22 
Through interior tribulation the stubborn will of flesh 
and blood is broken, and the soul emerges from the 
illusions of the senses. The natural man's ideas of 
"heaven on earth," or a heaven after physical death, 
fade away, giving place to the knowledge of the true 
heavens, which is found in the realization that God is 
love itself. Self-love is thrown into obscurity, faith in 
externals ceases, intellectual ideals fall to the ground, 
and the powers of the old conception of the heavens are 
shaken, and thenceforth cease to divert the soul from 
its true course. 23 Then room having been found for 
Holy Spirit, it descends upon the humanity of the dis- 
ciple as a sign of the presence of the Son of man in the 



18 Matt. 24 :23. 1S> Matt. 24 :24. 20 Matt. 24 :26. 

21 Matt. 24:27. * 2 Matt. 24:28. 23 Matt. 24:29. 



154 SPIRITUAL REALIZATION 

true heavens within. In this state everything that is of 
the earth earthy in the disciple mourns, seeing that the 
end of its day is come ; for even the carnal mind under- 
stands that the Son of man is coming into the humanity 
of the disciple, in the power of divine love and the great 
glory of its wisdom. 24 

Thereafter from the inmost the Son of man sends 
forth the Holy Spirit upon the humanity of the dis- 
ciple, to announce the presence of divine truth, the great 
King ; and the Holy Spirit works to gather together all 
the powers of the mind, which, from first to last, the 
King has chosen to be his servants in the whole human- 
ity — spirit, soul, and body. 25 When these good works 
appear in the humanity of the disciple, they testify that 
the Son of man is nigh, and that he will be found 
within, as the disciple keeps his commandments 26 (John 
24:34). This state of being one with Jesus, the Christ, 
can be known only by experience. The first disciples 
realized all the things of this prophecy, and became the 
witnesses of the truth to all Christians in all ages. 27 
The old heavens and the old earth (the old life and its 
false ideals) pass away, but the words of the Christ 
stand forever ; for in keeping them the disciple is pre- 
pared for life in the new heavens and the new earth; 
and as he perseveres, he is finally received into the new 
creation of God. 28 The final state, in general and in par- 
ticular, in which the disciple is raised up into eternal life 
is known to the Father only. 29 

24 Matt. 24:30. 25 Matt. 24:31. 26 Matt. 24:32, 33. John 14:21. 

27 Matt. 24:34. 28 Matt. 24:35. 29 Matt. 24:36. 



THE PRESENCE OF THE SON OF MAN 155 

The presence of the Son of man in the humanity of 
the disciple will cause it to be completely immersed in 
Holy Spirit. The descent of the Spirit will come like 
a flood and take away everything in heart, soul, and 
body that is of the earth earthy and under the law of 
sin and death. 30 Then by the indwelling of the Son of 
man the humanity of the disciple shall be transformed, 
and duality shall cease. The dual state of the under- 
standing shall be done away, and thereafter there shall 
not be two men in consciousness, one immortal and the 
other mortal ; for one is taken as belonging to God and 
the other is left, or canceled, as being none of his. 31 In 
this state of interior glorification the duality of the will 
is likewise done away: the pulling of the self-will 
against the regenerate will ceases, as the Saviour in 
his interior manifestation appropriates the latter and 
gives it an eternal birth, while, at the same time, he 
rejects that in the heart which is corrupt and selfish ; in 
other words, self-will is cast out. 32 

The disciple is taught, in the words of the proph- 
ecy, to live in constant expectation of this interior 
manifestation of the Lord. He should be ready at all 
times, for no one knows the hour of divine visitation. 33 
The disciple is likened to a faithful and wise bond- 
servant, set over the household of his Lord — which is 
the consecrated humanity of the disciple — to see that 
everything of faith and love therein is supplied with 



30 Matt. 24:37-39. John 14:23. 31 Matt. 24:40. S2 Matt. 24:41. 

33 Matt. 24:42. 



156 SPIRITUAL REALIZATION 

heavenly food in due season. 34 Such a servant of God 
is blessed in his service and shall be blessed in the 
interior manifestation of the Son of man, who will set 
him over all that the disciple has consecrated and will 
give him possession of the powers of the divine mind — 
even the powers of love and wisdom, in the possession 
of which his knowledge of God will be complete. 35 

Recognizing the free agency of man, a warning is 
given to all who would serve God that, after the first 
enthusiasm of service has subsided, a disciple should 
not forget the admonition to be ready at all times for 
the interior manifestation of the Son of man: for no 
one knows beforehand the spiritual state which the 
Father has chosen for the glorification of the humanity 
of a disciple by the parousia of the Son. The servant 
who says in his heart, "My Lord tarrieth" is not in a 
state of faith regarding the interior advent of Jesus 
Christ; for faith without expectation is dead. 36 When 
faith is dead love is inactive and without these the ser- 
vant will be found in a state of self-will serving self- 
love instead of the Lord, and will be rejected of him. 37 

The same matter is illustrated in the parable of the 
ten virgins, which, being interpreted, teaches that the 
knowledge of God and his Christ, is for those who 
have not only faith, but love, in their hearts. A formal 
faith in the Christ, without a life which conforms to 
his life of love and self-denying service, is not suffi- 



84 Matt. 24:43-45. 85 Matt. 24:46, 47. 36 Matt. 24:48, 49. 

"Matt. 24:50. 



THE PRESENCE OF THE SON OF MAN 157 

cient. A faith which does not lead a Christian to love 
the Lord and keep his words, does not prepare him for 
eternal life. This dead faith is represented by the five 
foolish virgins, whose lights soon die out and are not 
renewed 38 ; while the works of a living faith and divine 
love in the heart are represented by the five wise vir- 
gins who, at his advent, enter with the bridegroom into 
the marriage feast. 39 Their entering in with him sig- 
nifies that the fulfillment of the promise of the Christ, 
"And if I go and prepare a place for you, I come again, 
and will receive you unto myself ; that where I am, there 
ye may be also" (John 14:3), is for the disciples who 
prepare for the advent of the Son of man within them 
by cultivating the spiritual states for which his words 
stand. 40 But those who do not live by faith and love, 
will be in the end like the foolish virgins — on the wrong 
side of the Door. 

By the parable of the talents the Christ illustrates 
the teaching that the regenerate understanding and the 
regenerate will of the disciple, represented by the faith- 
ful servants, are acceptable to him and come at last to 
be membered in him, because they multiply good and 
truth and increase his glory 41 ; but that that in a dis- 
ciple which is carnally minded and which, because of 
servile fear, does nothing to the glory of God, shall be 
cast into the outer darkness from which it came. 42 

It is evident from the teachings of the Christ that, 



88 Matt. 25:1-3. 38 Matt. 25:4-10. *° Matt. 25:11-13. 

* Matt. 25:14-23 « Matt. 25:24-30. 



158 SPIRITUAL REALIZATION 

in those who are regenerating, there seems to be for a 
time a duality of natures. Those who regenerate find 
in their humanity a spiritual mind and a carnal mind ; 
a true self and a false self ; a will in obedience to God 
and a will which is self-centered and, hence, not obe- 
dient to God. There is no better description of this 
experience than that given by St. Paul in the seventh 
chapter of Romans. The duality cannot continue; for 
a house divided against itself cannot stand. In a faith- 
ful disciple the spiritual nature increases as he passes 
from one degree to another ; while at the same time the 
carnal nature decreases until, in the judgment, it is 
rejected altogether. Those who begin to regenerate and 
do not continue, but fall away, do not bring the fruits 
of the Spirit to perfection, and in the last state they 
are found wanting in those things which make for 
eternal life. The Christ said, "the last state of that man 
becometh worse than the first" (Luke 11 :26). 

The parable of the sheep and the goats must be 
taken interiorly in order to be understood as it was 
intended. 43 When it is so interpreted it teaches that the 
coming of the Son of man in his glory is not an event 
which is to take place in externals, but in the interior 
life of the disciple who endures throughout. A great 
mistake has been made in the past by taking the par- 
able as relating to the manifestation of the Son of man 
in the external world, at a general judgment day in 
which some souls are to be saved and others are to be 

* 3 Matt. 25:32. 



THE PRESENCE OF THE SON OF MAN 159 

condemned to eternal punishment. It is a principle of 
life that judgment, from the standpoint of the Christ, 
is an individual and interior matter. The Saviour deals 
with each soul as a unit. If there is but one faithful 
disciple in a given age he receives redemption without 
regard to the others ; and if there are ten thousand 
faithful disciples each one is dealt with in an interior 
and individual way, and enters eternal life because it 
pleases the Lord to receive him. 

The coming of the Son of man is progressive in 
each disciple, and the "coming in his glory" is the final 
state of realization in which the work of redemption is 
brought to completion. This takes place in "the last 
day/' or final state in regeneration, represented by the 
seventh day of the creation. 44 The ultimate manifesta- 
tion of the glorified humanity in the interiors of a dis- 
ciple is in the nature of a final judgment. The throne 
of his glory is the kingdom of heaven, which has been 
brought to pass in the humanity of the disciple by the 
working of the Holy Spirit, as the disciple has lived 
by the words of the Christ. 

Concerning judgment it is manifest from the teach- 
ing of the Christ that the Father does not judge anyone, 
but that he has committed all judgment to the Son, 
who does not judge according to appearances, but ac- 
cording to what is the will and intentions of the heart 
of the disciple. 45 As the Father did not send the Son 
into the world to judge mankind, but that humanity 

"John 6:40. 45 John 8:15. I Sam. 16:7. 



160 SPIRITUAL REALIZATION 

might be saved through him, the judgment is unto sal- 
vation and not unto condemnation. 46 He who believes 
into the Son of man within his soul and who lives by 
this faith and keeps the words of the Son, is not judged. 
"He that believeth not hath been judged already, be- 
cause he hath not believed into the name of the only 
begotten Son of God. And this is the judgment, that 
the light is come into the world, and men loved the 
darkness rather than the light; for their works were 
evil. For everyone that doeth evil hateth the light, and 
cometh not to the light, lest his works should be re- 
proved. But he that doeth the truth cometh to the light, 
that his works may be made manifest, that they have 
been wrought in God" (John 3:18-21, lit.). As salva- 
tion is an interior and individual matter, all the teach- 
ings in the gospel on judgment apply to an out-working 
in the individual soul. The contrast which appears in 
the letter of the teachings concerning judgment, as be- 
tween good men and evil men, is not to be taken lit- 
erally; for in each disciple the contrast is 'drawn 
between that which is of God and that which is of the 
earth earthy. This discrimination entered into the work 
of salvation in the beginning when, in the "first day" 
of the new creation, God divided the light from the 
darkness to signify that light, or truth, is from God, 
and that darkness, or ignorance of God, is none of his. 47 
Until the judgment is worked out in the inner life 
of a disciple, his human consciousness is more or less 

"John 3:17. « Gen. 1:4. 



THE PRESENCE OF THE SON OF MAN 161 

of a mixture. But by means of the judgment the com- 
ponent parts of his dual nature resolve themselves into 
their original elements. The judgment is founded upon 
the words of the Son and obedience to them, just as he 
said to the Jews: "I am come a light into the world, 
that whosoever believeth into me may not abide in the 
darkness. And if any man hear my sayings, and keep 
them not, I judge him not: for I came not to judge the 
world, but to save the w r orld. He that rejecteth me, and 
receiveth not my sayings hath one that judgeth him: 
the word that I spake, the same shall judge him in the 
last day" (John 12 :46-48, lit.). 

It is evident from these teachings that the phrase, 
"the Son of man coming in his glory/' refers to the 
Word made flesh, and that "all his angels" are all his 
words in the Word of God, the Bible. In the final state, 
when the humanity of the chosen one is interiorly over- 
shadowed by the glorified humanity of the Word, a 
wonderful thing takes place. Automatically all those 
things in the disciple which were of God originally, 
which God took account of in the new creation (includ- 
ing the adoption of the natural man), which have re- 
sponded to the words that are spirit and are life and 
have lived by them, are found to be in a state repre- 
sented by the words, "on the right hand of the King," 
that is, in a state of heavenly power and dominion with 
him. 48 And those things in the disciple which are of 
darkness, of the flesh, and of the world, are found on 

48 Matt. 25:33. 



162 SPIRITUAL REALIZATION 

the left hand of the King; which signifies that they are 
not of him and have no place in his creation. 49 

That the King addresses those on his right hand as 
"the having been blessed by my Father" (lit.), signifies 
that everything of faith and love in the humanity of the 
true disciple was potentially blessed in the beginning 
when the new creation was formed in divine mind. 50 
For in that great work of lovingkindness all who had 
gone out of the divine presence in the fall were taken 
account of, and were predestined to inherit the king- 
dom prepared for them in the Father's love for his 
children. And now in the judgment those who believe, 
and do the will of God, inherit the kingdom as a recom- 
pense for the life of self-denying faith and love which 
they have lived under grace in the world. The response 
of the righteous, "Lord, when saw we thee hungry and 
fed thee?" (Matt. 25:37) indicates that selflessness is 
characteristic of those who are chosen for eternal life ; 
while the King's answer, "Verily I say unto you, Inas- 
much as ye did it unto one of these my brethren, even 
these least, ye did it unto me" (Matt. 25 :40), signifies 
that the disciple who loves the brethren, loves the Lord 
also, without being conscious of it, or of the righteous- 
ness which is imputed to him of the Lord. Again the 
words, "Inasmuch as ye did it unto one of these my 
brethren, even these least," indicate that the Son of man 
regards all who have, in any degree, been born anew, 



* 9 Matt. 15:13. Matt. 3:12. Matt. 13:24-30. 
50 Matt. 25:34. John 6:39. 



THE PRESENCE OF THE SON OF MAN 163 

as his brethren ; while the words, "Ye did it unto me," 
imply that he is identified with such as these by reason 
of the indwelling of his glorified humanity. 

As the fall apparently meant the segregation of 
humanity into many men having as many wills, which 
were more or less diverse one from another; and as 
this resulted in what is called the world, in which men 
live in a state of separation one from another; so sal- 
vation means the overcoming of the sense of separate- 
ness and the realization of the solidarity of the re- 
deemed in Christ Jesus, the Lord of all. This unity of 
souls in the Christ is accomplished as each free agent 
chooses to love his brethren in the Lord and lives by 
the words which are spirit and are life. Thus it is evi- 
dent that, while in his work of salvation the Christ deals 
with each disciple as a unit, the salvation of a disciple 
depends upon his fidelity to the teaching concerning the 
love of the brethren. 51 Therefore, St. John wrote, "We 
know that we have passed out of death into life, be- 
cause we love the brethren. He that loveth not abideth 
in death" (I John 3:14). 

In the parable of the judgment those things in a 
disciple which are obedient to the words of the Christ 
are called "goats." The sheep represent all the faculties 
and powers of the regenerate mind of a disciple. The 
goats signify the faculties and powers of the carnal 
mind, or as much of the human mind as is not accord- 
ing to the divine plan, subject to regeneration; for God 

51 1 John 3:14. 



164 SPIRITUAL REALIZATION 

did not prepare a place in the new creation for the 
things of self-love: namely, selfishness and sin. The 
words spoken in judgment upon the goats, "Depart 
from me, ye cursed, into the age-lasting fire which is 
prepared for the adversary and his messengers : for I 
was hungry, and ye did not give me to eat" (Matt. 
25:41, lit.), doom these things in the humanity under 
judgment which do not serve the Lord, but which serve 
self and sin, to oblivion. The age-lasting fire is the 
word of the Lord, 52 which was prepared for the de- 
struction of self-love and all its messengers. The latter 
are the evils and false things which proceed from self- 
love. The same teaching is given under another form 
in the parable of the wheat and the tares. 53 

Those who after receiving the Holy Spirit in power 
come to know Jesus Christ as the Word, realize that he 
not only is, but always has been, present in the inner 
life of the soul. His parousia means the realization of 
that which always has been true of him as the Word 
through which all were made originally. Therefore the 
second advent of the Lord is in the nature of an interior 
revelation of his presence in the souls of such disciples 
as persevere to the end. 

In the divine plan of salvation it was provided that 
the regeneration of man should be accomplished by 
degrees, represented by the seven days of the new cre- 
ation. Therefore the Son of man said, "He that endur- 
eth to the end, the same shall be saved" (Matt. 24:13). 

62 Jer. 23 :29. 63 Matt. 13 :24-43. 



THE PRESENCE OF THE SON OF MAX 165 

The power to endure the complete change which must 
take place, is a great favor, which the Christ confers 
upon those who, "in an honest and good heart, having 
heard the word, hold fast, and bring forth fruit with 
patience'' (Luke 8:15). This is illustrated by the pas- 
sage relating to St. John : "Peter therefore seeing him 
saith to Jesus, Lord, and what shall this man do? Jesus 
saith unto him, If I will that he tarry till I come, what 
is that to thee? follow thou me" (John 21 21-22). The 
disciple who passes through all the degrees of regen- 
eration tarries until the Son of man comes in his glory, 
and is received by the Christ into the house of the 
Father in the actual redemption of the body from the 
law of sin and death. 54 

"John 14:2, 3. Phil. 3:20, 21. 



CHAPTER XII 

REALIZATION 

SPIRITUAL REALIZATION is the knowledge 
of divine realities which a disciple receives as he 
regenerates. It is the fruit of living by faith and 
love, in obedience to the will of God. A disciple lives 
by faith to the end that he may know for himself con- 
cerning the things which he believes to exist. Faith 
which does not have realization as its goal is of little 
worth. While he is yet in this world, a disciple who 
has the faith of God in his heart may, through love, 
attain to the knowledge of the heavenly life as it is in 
the new creation. 

The new creation was complete in the divine mind 
before anyone in the world knew that it existed. With 
the soul awakening of the race in Adam came the first 
degree of spiritual realization. In an elementary way, 
man then realized that the heavenly life of the new 
creation existed. The foretaste of the pleasantness of 
the new life which came to humanity in the spiritual 
state called "the Garden of Eden," was the beginning 
of a series of soul awakenings in the race which cul- 



REALIZATION 167 

minated in the full realization of the divine ideal of 
humanity, in the Son of man. 

The Bible is, in one respect, a record of spiritual 
realization which came to men as God worked in the 
soul life of the race. It is the sum of the knowledge of 
heavenly things which, from age to age, came to the 
souls who were in favor with God, culminating in the 
Christian era. The soul-awakening of Noah brought to 
his house the realization that through faith in Jehovah 
and obedience to his commandments there is deliver- 
ance from the corruptible nature which was not over- 
come in Adam. Abraham, in his soul awakening, came 
to understand that inwardly he ever stood in the divine 
presence, and that the new creation was an overshad- 
owing reality. He understood that Jehovah was his 
friend ; and because of his great faith, it w T as given to 
him to commune with the Lord. The soul awakening 
of Isaac brought to humanity the realization of the 
pure joy which is ever found in the divine presence. 
Jacob awoke in Bethel to the understanding that man 
is the temple of the living God ; that the way of com- 
munication between God and man is through the inte- 
riors of the mind ; that the gate to the heavenly life is 
within the soul ; and that, as man strives to enter into 
life through the gate, Jehovah is with him, to give him 
the victory over self, and to bring the external man 
into subjection to the interior man: as it was said, "the 
elder shall serve the younger'' (Gen. 25:23). 

After striving for forty years to realize the power 



168 SPIRITUAL REALIZATION 

of Jehovah to deliver humanity from the bondage of 
the carnal will, Moses awoke, at the place of the Bush, 1 
and came to understand that the human body is the 
sanctuary of the living God, and that in the new cre- 
ation it would be found redeemed and glorified. Sam- 
uel, David, Solomon, Elijah, and the other prophets, 
including John the Baptist, were men whose soul expe- 
riences testified of the immanence of the new creation. 
Through the understanding of heavenly things which 
they gained, the race was prepared for the coming of 
the Word in the flesh. 

As the day of the incarnation of the Word ap- 
proached there were many stirring events in the soul 
life of the Jews among whom the child Jesus was to 
be born. These were, the angelic announcement to 
Zacharias while he was serving in the temple at Jeru- 
salem, the angelic annunciation of the miraculous con- 
ception to Mary in Nazareth, the visit of Mary to 
Elizabeth and the latter's salutation as her soul was 
filled with Holy Spirit, the response of Mary in the 
words of the "Magnificat" when her soul was illumined 
by the same Spirit, the prophecy of Zacharias at the 
birth of John the Baptist, and the angelic annunciation 
to Joseph concerning the supernatural conception of the 
child to be born of the virgin. 

Following the birth of Jesus in Bethlehem, came 
the angelic annunciation to the shepherds; at the pre- 
sentation of the child Jesus in the temple on the eighth 

*Ex. 3:2. 



REALIZATION 169 

day, the illumination of the minds of Simeon and Anna 
and the prophecies which followed; the visit of the 
wise men from the east; and the divine warnings to 
Joseph which resulted in the flight into Egypt and later 
the return to Nazareth. 

When Jesus, at the age of twelve, was in Jerusalem 
at the passover, he came to understand, in the awak- 
ening of his soul, that God was his Father. And when 
Joseph and Mary, after three days' search, found him 
in the temple sitting in the midst of the teachers, and 
Mary gently rebuked him, he said to them, "How is it 
that ye sought me ? knew ye not that I must be in the 
things of my Father?'' (Luke 2:49, marg.). It is evi- 
dent from his answer that at this time Jesus understood 
both his origin and his destiny ; but as Joseph and Mary 
did not understand, he went with them to Nazareth and 
was subject to them. During the eighteen years that 
followed, "Jesus advanced in wisdom and stature, and 
in favour with God and men" (Ibid. 52). 

The ministry of John the Baptist marked the close 
of the divine dispensation called the law and the proph- 
ets. The spiritual realization of that dispensation was 
of the soul, to give understanding concerning the new 
creation. With the descent of the Holy Spirit upon the 
humanity of Jesus, after his baptism in the Jordan, 
began the dispensation of grace and truth. Spiritual 
realization of this dispensation is of the heart, to give 
knowledge of God and the new creation. The realiza- 
tion which came to Jesus in the descent of the Holy 



170 SPIRITUAL REALIZATION 

Spirit was of a new order. The difference between 
spiritual realization which is of the soul and that which 
is of the heart, is the same as the difference between 
understanding and knowledge. The great souls who 
were on earth before the time of the Christ saw the 
new creation as from afar. But the Word that became 
flesh was the Maker of all, and while he was in this 
world he had knowledge of that which he had made. 
Those who received Holy Spirit under the old dispen- 
sation received it in the soul, as heavenly light giving 
understanding; but when the Holy Spirit descended 
upon the humanity of Jesus, it entered into his heart, 
thence it radiated through his soul, and finally it over- 
flowed and glorified his body; so that the whole man, 
from inmost to exterior, was immersed in the Holy 
Spirit. This became the standard of spiritual realiza- 
tion for the disciples of Jesus Christ. 

The spiritual realization of the Son of man was 
perfect. When he was transformed before his disciples, 
in the vision on the Mount of Transfiguration, they saw 
a representation of his spiritual state. 2 That his face 
shone like the sun signified that the inmost of his being 
was afire with divine love ; and that his garments were 
white and glistening with light testified that his soul 
was aflame with the light of divine wisdom. In the 
transfigured Christ the disciples beheld a concrete 
image of the new creation of God. Moses and Elijah 
appeared with Jesus in glory to signify that the law, 

2 Matt. 17:2. 



REALIZATION 171 

the prophets, and the gospel constitute the three agen- 
cies of God in redeeming the threefold nature of man. 

From his wonderful realization of the power and 
presence of divine love and wisdom, the Son of man 
did all his works. The teaching that he gave and the 
miracles of healing and other signs which he did, 
flowed forth from the presence of God within him. ,He 
brought to bear upon the problems of the race, one 
after another, the searching light of the divine mind 
and solved them all. Realizing that he had come to 
fulfill that which was written in the law and the proph- 
ets, he drew from the mighty power of divine love in 
his heart, and the divine purpose was accomplished. 
It is evident that this, his realization of the Spirit, was 
to be shared with his disciples, for he said, "If any man 
thirst, let him come unto me, and drink. He that be- 
lieveth into me, as the scripture hath said, from within 
him shall flow rivers of living water. But this spake 
he of the Spirit, which they that believed into him were 
to receive" (John 7:37-39, lit.). The words "from 
within him" make it manifest that the source of spir- 
itual realization is within the humanity of a disciple. 

The refining fires of the Holy Spirit worked in the 
external man of Jesus until his very flesh became im- 
mortal. In the end, the prince of this world (self-love) 
could find nothing in him, for the reason that Jesus 
realized that his heart was filled and possessed of divine 
love, his soul with divine wisdom, and his body with 
divine life. By enduring the crucifixion and overcom- 



172 SPIRITUAL REALIZATION 

ing death, he gained a still deeper realization, one that 
he began to share with humanity in the great work of 
redemption which began with the day of Pentecost. 

As an annual feast day of the Jews, Pentecost was 
known as the feast of harvest, or day of first fruits. 
For on that day the first fruits of the harvest were 
ceremonially offered to Jehovah in the temple at Jeru- 
salem. About seven weeks after the crucifixion of 
Jesus came the memorable day of Pentecost ; the great 
day in the history of Christianity which marked the 
beginning of the harvest of souls for which the Son 
of man had labored and suffered in the days of his 
flesh. This was the day of the founding of the church 
of Jesus, the Christ. 

The Master, when he was in Caesarea Philippi, had 
spoken to the twelve disciples of his purpose to found 
a church. At that time he asked them, saying, "Who 
do men say that the Son of man is? And they said, 
Some say John the Baptist; some, Elijah: and others, 
Jeremiah, or one of the prophets. He saith unto them, 
But who say ye that I am ? And Simon Peter answered 
and said, Thou art the Christ, the Son of the living 
God. And Jesus answered and said unto him, Blessed 
are thou, Simon Bar- Jonah : for flesh and blood hath 
not revealed it unto thee, but my Father who is in 
heaven. And I also say unto thee, that thou art Peter, 
and upon this rock I will build my church; and the 
gates of Hades shall not prevail against it" (Matt. 16: 
13-18). Peter, the spiritual name of Simon Bar- Jonah, 



REALIZATION 173 

means, literally, "a piece of rock" ; while the spiritual 
significance of the name is man of God ; for, in numer- 
ous places in the Old Testament, God is called a rock. 
The words, "Blessed art thou, Simon Bar-Jonah : for 
flesh and blood hath not revealed it unto thee, but my 
Father who is in heaven," signify that, by the favor of 
the Father, the disciple had received the light of faith, 
in which he had come to realize that Jesus was the 
Christ, the Son of the living God. This was the highest 
type of spiritual realization known to souls at that time. 
Jesus called Simon by the name of Peter because he 
was in this state of spiritual realization. And for the 
reason that it was typical of discipleship Jesus con- 
tinued, saying, "and upon this rock I will build my 
church" ; which meant that his church would be founded 
upon spiritual realization of the type of which Peter 
was an example. 3 It should be understood that Peter 
was addressed as the head of the apostles, as repre- 
sentative of the disciples of Jesus in all ages, and that 
what was said applied as much to the other apostles as 
it did to Peter. 

During the seven weeks preceding the day of Pente- 
cost, the risen Lord had prepared the twelve disciples 
for the day of days. At the time of his first appearing 
to them after the resurrection, Jesus said, "Peace be 
unto you : as the Father hath sent me, even so send I 
you. And when he had said this, he breathed on them, 
and saith unto them, Receive ye the Holy Spirit : whose 

3 Rom. 8:9. 



174 SPIRITUAL REALIZATION 

soever sins ye forgive, they are forgiven unto them; 
whose soever sins ye retain, they are retained" (John 
20:21-23). Again, just before the ascension he said to 
them, "ye shall receive power, when the Holy Spirit is 
come upon you : and ye shall be my witnesses both in 
Jerusalem, and in all Judea and Samaria, and unto the 
uttermost part of the earth" (Acts 1 :8). 

In obedience to the direction of the Christ the dis- 
ciples remained at Jerusalem, waiting for the heavenly 
visitation without knowing the day or the hour. The 
day of Pentecost found them all together in one place, 
"And suddenly there came from heaven a sound as of 
the rushing of a mighty wind, and it filled all the house 
where they were sitting. And there appeared unto them 
tongues parting asunder, like as of fire ; and it sat upon 
each one of them. And they were all filled with the 
Holy Spirit, and began to speak with other tongues, as 
the Spirit gave them utterance" (Acts 2:2-4). 

This great event in the spiritual life of humanity 
marked the accomplishment of the divine purpose for 
which the Word had been working, from the first awak- 
ening of the race in Adam. To the divine mind, the 
redemption of humanity from its state of separation, 
in consciousness, from God meant that each soul should 
receive the Holy Spirit in power. Spiritual influx oper- 
ates on the principle of a vacuum; therefore, in order 
to receive the Holy Spirit in power the soul must be 
selfless. But at that time the race was under the sway 
of self-love, and the human mind was preoccupied with 



REALIZATION 175 

the things of a false selfhood to such an extent that man 
was not receptive to the Holy Spirit in power. In order 
to make room for the Spirit, self-love must of neces- 
sity be cast out, and divine love must possess the human 
heart. From Adam until Christ, God worked in the 
human soul to make room for his Word; and when 
this was done the Word was made flesh in Jesus. After 
its incarnation, the Word worked to make room in the 
heart of humanity for the descent of the Holy Spirit 
in power. This was accomplished when, in the cruci- 
fixion and resurrection of Jesus, the prince of this world 
was cast out. 

In his humanity the Son of man represented the 
race. The physical death of Jesus on the cross was an 
outward representation of an inward dying to the 
false selfhood which seemed to separate man from God. 
By this inward death, which was the work of the Father 
and the Son, the prince of this world (self-love) was 
cast out of the human heart. The resurrection which 
followed on the third day signified that the interior life 
of humanity had been raised to a higher spiritual state 
than it had known since the fall. In this state humanity 
was potentially selfless. It was the design of the Father 
that, in this higher state of consciousness, humanity 
should receive a new selfhood by the descent of the 
Holy Spirit in power. To the divine mind the race had 
been crucified with Christ and, also, resurrected with 
him from the dead, into the new creation of God. 4 The 

j 4 Gal. 2:20. 



176 SPIRITUAL REALIZATION 

realization of this was to be given to the disciples of 
Jesus in the gift of the Holy Spirit. The mystical cruci- 
fixion of the race with Jesus had created a vacuum, so 
to speak, in the interiors of humanity, which the Father 
would fill by sending forth the Spirit upon them that 
believed. The sound which came from heaven, as of 
the rushing of a mighty wind, when the twelve disciples 
were together on the morning of the day of Pentecost, 
was an outward sign of the descent of the Holy Spirit 
which filled their hearts and souls in Christ Jesus. 
Another sign was given in the appearance above them 
of a supernatural glory, which parted among them like 
tongues of fire and sat upon each one of them, when 
they were all filled with the Holy Spirit. The tongues 
of fire with which the apostles were crowned repre- 
sented the victory over self and the world which Jesus 
had gained for them in casting out the prince of this 
world ; the fire also signified that they had received the 
glory which the Father had given to the Son of man 
and which he had given to them. 5 In the descent of the 
Spirit the disciples became conscious of the fulfillment 
of the promise of the Christ, "In that day ye shall know 
that I am in my Father, and ye in me, and I in you" 
(John 14:20). From that hour the disciples knew 
Jesus, the Christ, not after the flesh, but after the 
Spirit ; for he came to them in the Holy Spirit and took 
up his abode in their hearts. Thereafter, through the 
indwelling of his glorified humanity, they became con- 

5 John 17:22. 



REALIZATION 177 

scious of a new selfhood and realized that they were 
sons of God, living, through the Holy Spirit, in the 
new creation of God. 

This day of Pentecost might well be called the day 
of spiritual realization; for as the apostles were im- 
mersed in Holy Spirit their minds were open to under- 
stand the scripture as never before. As the repre- 
sentatives of the race, the disciples realized in their 
humanity the promises of God from Abraham to Jesus. 
They realized concretely the spiritual significance of 
such passages in the Word as, 

"The earth is Jehovah's, and the fulness thereof ; 
The world, and they that dwell therein" (Ps. 24:1). 

"Holy, holy, holy, is Jehovah of hosts : the whole 
earth is full of his glory" (Is. 6:3). "Jehovah is in his 
holy temple: be silent before him, all the earth" (Hab. 
2:20, marg.). They also realized the meaning of the 
words of the Christ, "blessed are your eyes, for they 
see ; and your ears, for they hear" (Matt. 13 :16). What 
the prophets before them had understood in the ab- 
stract they realized concretely, for they had the mind 
of Christ in which is all understanding and all knowl- 
edge. 

The supernatural sound, as of the rushing of a 
mighty wind, which accompanied the descent of the 
Holy Spirit upon the apostles, was heard outside of the 
house in which they were sitting, and served to draw 
together the multitude of Jews then dwelling in Jeru- 



178 SPIRITUAL REALIZATION 

salem. Among those who had come to the feast there 
were thousands of Jews who were natives of foreign 
countries. These were amazed to hear the apostles 
speaking to them by the Holy Spirit, so that each heard 
in his own tongue concerning the mighty works of 
God. Then Peter standing up with the eleven, spoke to 
the multitude, and explained that what was coming to 
pass was in fulfillment of the promise given through 
the prophet, Joel : 

"And it shall be in the last days, saith God, 
I will pour forth of my Spirit upon all flesh : 
And your sons and your daughters shall prophesy" 

(Acts 2:17). 

He spoke to them of Jesus of Nazareth, of his 
mighty works, of his crucifixion at the hands of the 
Jews whom he was then addressing, and of his resur- 
rection in fulfillment of what was written in the Psalms. 
In conclusion, he said, "Let all the house of Israel there- 
fore know assuredly, that God hath made him both 
Lord and Christ, this Jesus whom ye crucified. Now 
when they heard this, they were pricked in their heart, 
and said unto Peter and the rest of the apostles, Breth- 
ren, what shall we do? And Peter said unto them, 
Repent ye, and be baptized everyone of you in the name 
of Jesus Christ unto the remission of your sins ; and 
ye shall receive the gift of the Holy Spirit. For to you 
is the promise, and to your children, and to all that are 
afar ofif, even as many as the Lord our God shall call 



REALIZATION 179 

unto him. And with many other words he testified, and 
exhorted them, saying, Save yourselves from this 
crooked generation. They then that received his word 
were baptised : and there were added unto them in that 
day about three thousand souls. And they continued 
steadfastly in the apostles' teaching and fellowship, in 
the breaking of bread and the prayers. And fear came 
upon every soul: and many wonders and signs were 
done by the apostles. And all that believed were to- 
gether, and had all things common ; and they sold their 
possessions and goods, and parted them to all, accord- 
ing as any man had need" (Acts 2:36-45). The Lord 
added to them, day by day, those that were being saved 
and the number was increased to five thousand. "And 
the multitude of them that believed were of one heart 
and soul: and not one of them said that aught of the 
things which he possessed was his own; but they had 
all things common" (Acts 4:32). 

Thus, through the gift of the Holy Spirit, the new 
creation of God w r as brought to earth and made as vis- 
ible as it can be made in this world, by the spectacle of 
five thousand disciples filled with divine love and wis- 
dom, dwelling in unity, as having one heart and one 
soul and holding all things in common. 

In the last prayer to the Father, the Christ prayed 
saying, "Neither for these only do I pray, but for them 
also that believe into me through their word ; that they 
may all be one ; even as thou, Father, art in me, and I 
in thee, that they also may be in us : that the world may 



180 SPIRITUAL REALIZATION 

believe that thou didst send me. And the glory which 
thou hast given me I have given unto them ; that they 
may be one, even as we are one ■ I in them, and thou 
in me, that they may be perfected into one; that the 
world may know that thou didst send me, and lovedst 
them, even as thou lovedst me" (John 17:20-23, lit.). 
This prayer was answered when, on the day of Pente- 
cost, the three thousand received the Holy Spirit, as an 
earnest of the gift of the Spirit to whosoever should 
believe into Jesus, the Christ, through the gospel, in 
all ages to come. 

The church of Jesus Christ was founded upon the 
realization of the indwelling of the Holy Spirit, in 
which the Father revealed to each soul what he had 
revealed to Peter, when Peter confessed to Jesus, 
"Thou art the Christ, the Son of the living God. ,, The 
Pentecostal gifts were established to the church of 
Jesus Christ as an age-lasting inheritance ; and, at the 
same time, the kingdom of the world became the king- 
dom of God and of his Christ, over which he shall 
reign unto the ages of ages. 6 

6 Rev. 11:15. 



CHAPTER XIII 

THE HOLY SPIRIT 

THE DERIVATION of the name Holy Spirit is 
both interesting and significant. In Greek, as 
also in Hebrew, the word "holy" means sacred, 
and is derived from a primitive root signifying to be 
clean; therefore Holy Spirit means the pure Spirit 
which proceeds from God in eternity. In the gospel 
narrative, in contradistinction to Holy Spirit, the "un- 
clean spirits" are mentioned. The Christ in healing 
cast out unclean spirits to make room in the human 
consciousness for the influx of Holy Spirit. The word 
"spirit," both in the Hebrew and in the Greek lan- 
guages, signifies breath : hence, Holy Spirit is the pure 
Breath of the new spiritual life, which the Lord in- 
spires into the conscious mind of a disciple, in the work 
of saving him from the law of sin and death. 

In the original creation which God created in him- 
self before the world was, as had already been shown, 
man had a threefold nature, conforming to the trinity 
of the godhead : the human heart, relating to the Father, 
was filled with divine love; the soul, pertaining to the 



182 SPIRITUAL REALIZATION 

Son, was filled with divine wisdom; and the spiritual 
body, relating to the Holy Spirit, was filled with life 
and peace. The heart was the inmost, the soul was the 
intermediate, and the body was the form, all-glorious 
from the indwelling of the Holy Spirit. In the fall only 
the third part of humanity was directly involved; for 
the Father and the Son remained in the interior life of 
man : the Father in the heart and the Son in the soul ; 
but the Holy Spirit withdrew from the human con- 
sciousness and abode with the Father. 1 Without the 
Holy Spirit man was unconscious of the indwelling of 
the divine, and for the want of it his form was without 
the spiritual glory proper to it; and he seemed to live 
in the things of the letter, instead of in the things of 
the Spirit for which he was created. 

In the new creation the ultimate work of God w T as, 
as may be seen from the scriptures, to redeem the body 
by restoring the Holy Spirit to the third part of man's 
nature; namely, to the form. 2 The human form is 
necessary as a focusing point for what is within ; it is 
a gathering-place where heavenly things ultimate and 
are held together. The Christ came to redeem the body 
by immersing it in Holy Spirit from the interior source ; 
that is, from the Father. 3 According to the divine plan 
of salvation, this immersion was to be accomplished by 
degrees. As the arche-type of the race redeemed, the 
humanity of Jesus received the Holy Spirit by degrees 4 ; 

*Ps. 115:16. a Eph. 5:23. I Cor. 6:13. * John 15:26. 

*John 12:28. 



THE HOLY SPIRIT 183 

the final degree being accomplished when his humanity, 
after the resurrection from the tomb, was glorified in 
the ascension to the Father. The resurrection of the 
body of Jesus was an outward sign of an inward resur- 
rection which was for the redemption of the race and 
which became a principle of life to his disciples in 
every age; although few seem to have profited by it, 
because Christians generally have believed in the false 
doctrine of a general resurrection at the end of the 
world. 5 In the saying of Jesus, "the hour cometh, in 
which all that are in the tombs shall hear his voice, and 
shall come forth; they that have done good, unto the 
resurrection of life ; and they that have practiced evil, 
unto the resurrection of judgment" (John 5:28, 29, 
marg.). Spiritually interpreted, the "tombs" are the 
mortal bodies of regenerating disciples which seem to 
inhibit their true spiritual bodies. The words, "they 
that have practiced evil," refer to the so-called powers 
of the carnal mind which are finally judged and dis- 
solved, 6 and with them the sense of materiality, as in 
the case of the body of Jesus in the ascension. Since 
the natural body is controlled by the mind and reflects 
the mental states, being depressed or uplifted by them, 
it may be readily seen how the body, in the last degree 
of regeneration, can be resurrected when the Holy 
Spirit becomes dominant in the natural mind of the dis- 
ciple. Thus the Holy Spirit, as it ultimates in the body, 
becomes the actual working power of the resurrection. 

6 John 11:23-26. 6 I John 3:8. 



184 SPIRITUAL REALIZATION 

The Holy Spirit was not given in power by the 
Father to the disciples until after Jesus had been glori- 
fied in the ascension 7 ; for the reason that the Spirit 
must needs be tempered and humanized by passing 
through his glorified humanity, before descending upon 
that of the disciples. The descent of the Holy Spirit at 
Pentecost was the beginning of the Christ's great work 
of redeeming humanity from the law of sin and death 
by the gift of Holy Spirit to all who should believe. 
Therefore, previous to his ascension, Jesus said, to the 
twelve apostles, "All authority has been given unto me 
in heaven and on earth. Go ye therefore, and make 
disciples of all the nations, immersing them into the 
name of the Father and of the Son and of the Holy 
Spirit : teaching them to observe all things whatsoever 
I commanded you : and Lo, I am with you all the days, 
even unto the consummation of the age" (Matt. 28: 
19, 20, lit.). The authority which the apostles received 
at this time to immerse, was something more than an 
authorization to perform a ceremony by baptizing the 
body of a convert in, or with, water. It was the author- 
ity to bestow Holy Spirit upon them that believed. The 
language of the passage in the original Greek is sig- 
nificant; for the disciples were authorized to immerse 
believers into the name of the Father, into the name of 
the Son, and into the name of the Holy Spirit ; whereby 
each convert, as he went on in the regeneration, became 
conscious by degrees of the presence of the godhead 
within his threefold nature — heart, soul, and form. 

7 John 7:39. 



THE HOLY SPIRIT 185 

The word in the Greek original, which in English 
translations is rendered by the word baptize, means lit- 
erally, to dip. So John the Baptist is, literally, John the 
Dipper; and John in speaking of Jesus, the Christ, said, 
"I knew him not : but he who sent me to dip in water, 
he said to me: On whom thou mayest see the Spirit 
coming down, and abiding on him, this is he who dips 
in Holy Spirit" (John 1:33, lit.). To dip means to 
immerse and saturate, as with a fluid. A name is a title 
which gives others the means of knowing the one whom 
it identifies. It has to do with discrimination and there- 
fore with enlightenment. Hence, a name is a means of 
knowledge. To baptize into the name of the Father 
means that the apostle, ministering as an instrument of 
divine power, interiorly dips the convert into the knowl- 
edge of the Father, and of the Son, and of the Holy 
Spirit. This great work is not all accomplished at once, 
but by degrees, as the disciple becomes receptive to the 
influx of the Holy Spirit, accepts and applies the teach- 
ings given him, unfolds interiorly, and passes through 
the degrees in regeneration outlined in the first chapter 
of Genesis. 

It follows therefore that to baptize a disciple into 
the name of the Father, means to endow his heart with 
the knowledge that God is the only Father, and that he 
is love itself. The disciple becomes conscious of this 
in the awakening of his celestial mind; when, in the 
inmost center of his being, he becomes receptive to the 
divine love, the realization of which enables him to 



186 SPIRITUAL REALIZATION 

love as God loves, and so to keep his commandments. 
To baptize into the name of the Son, signifies that in 
the awakening of his spiritual mind the disciple comes 
to know that Jesus Christ is the Son of God, and that 
he realizes that the Son abides in the soul of each dis- 
ciple. This means that the disciple receives the mind 
of Christ, in which he becomes conscious of the wealth 
of spiritual realization which the Christ gained for him 
by overcoming the world, and that the disciple while in 
this world enters into the states of the Son of man and 
abides in them. Baptizing into the name of the Holy 
Spirit, implies that the Holy Spirit be restored to the 
human form and the form to the Spirit. 8 The Christ 
spoke of this when he said to the disciple, "If ye love 
me, ye will keep my commandments. And I will pray 
the Father, and he shall give you another Comforter, 
that he may be with you forever, even the Spirit of 
truth : whom the world cannot receive ; for it beholdeth 
him not, neither knoweth him: ye know him; for he 
abideth with you, and shall be in you" (John 14 :15-17). 
In the words, "he abideth with you" the Master taught 
the disciple that at that time the Holy Spirit was with 
them in the Father 9 ; while the words, "and shall be in 
you," speak of the descent of the Holy Spirit from the 
Father through the Son at Pentecost, when he came to 
abide with them forever. 

From the accounts in the Book of Acts, it is evident 
that, from the beginning of the new dispensation, im- 

8 Rom. 8:23. • Eph. 4:6. 



THE HOLY SPIRIT 187 

mersion in Holy Spirit was more than a ceremony. The 
immersion of the apostles at Pentecost took place while 
they were sitting in the house, as a visitation from God. 
Afterward when the Lord sent Simon Peter to Cor- 
nelius, while Peter was speaking to the gathering of 
Gentiles in the house of Cornelius, the Holy Spirit fell 
upon all that heard the word, and the Gentiles received 
the Spirit even as did the apostles at Pentecost. 10 Later, 
the Holy Spirit was given through the apostles by lay- 
ing on of hands ; this was not properly an outward 
rite, by rather a means of showing that the apostles 
were under divine authority. 

As the Word made flesh is the executive of the 
Father, so the Holy Spirit is the workman who actually 
accomplishes the works of God in humanity. The 
Christ spoke of the Holy Spirit to the disciples as the 
Paraclete, which means advocate, helper, or comforter ; 
saying "I will send him unto you. And he, when he is 
come, will convict the world in respect of sin, and of 
righteousness, and of judgment: of sin, because they 
believe not into me; of righteousness, because I go to 
the Father, and ye behold me no more; of judgment, 
because the prince of this world hath been judged" 
(John 16:7-11). In this teaching the Christ reveals the 
Holy Spirit as the advocate of his disciples, who work- 
ing in and through them convicts the world on three 
counts, namely: the sin of unbelief regarding the in- 
dwelling of Jesus, the Christ ; the folly of a false stand- 

10 Acts 10. 



188 SPIRITUAL REALIZATION 

ard of righteousness, which is self-righteousness ; and 
the servitude to self-love instead of service to the Lord 
and the neighbor. 

The realization of divine power which Jesus, the 
Christ, gained in overcoming the world he holds in trust 
for his brethren in every age, sharing it with each dis- 
ciple by sending forth the Holy Spirit upon him. This 
is evident from the Master's saying regarding the ad- 
vent of the Holy Spirit in the conscious mind of a 
disciple, "He shall glorify me : for he shall take of mine, 
and shall declare it unto you" (John 16:14). In this 
respect the Christ calls himself the true Vine and the 
Father the husbandman. 11 It is by the influx of the 
Holy Spirit that the Christ comes in touch with the 
mind of a disciple; it is also by the influx of Holy 
Spirit that the disciple becomes conscious of the pres- 
ence of Jesus Christ, within him. In this state of inte- 
rior union the disciple is membered in the true Vine, 
and by continuing to abide in this state of union he is 
able to bear much fruit and become in very truth a dis- 
ciple of the Master. The Holy Spirit is the divine sap 
in the true Vine, which works also in the branches. 12 
The substance of the Holy Spirit is divine love, while 
his form is divine light. As the faithful disciple lives 
by the words of the Christ he abides in the divine love 
and so becomes receptive to the divine life, the influx 
of which fills him with joy. Being thus fortified the 
disciple can endure all things even unto the end and 

11 John 15:1. 12 John 15:2-8. 



THE HOLY SPIRIT 189 

receive the crown of life, which signifies victory over 
self, sin, and death. 

In a time of persecution or trial the Holy Spirit 
becomes the heavenly advocate who teaches the disciple 
what he shall speak, in fulfillment of the promise of 
the Christ, "Settle it therefore in your hearts, not to 
meditate beforehand how to answer : for I will give you 
a mouth and wisdom, which all your adversaries shall 
not be able to withstand or to gainsay" (Luke 21 : 14, 
15). As the Holy Spirit was the sure defense of the 
Master, so he is found to be the sure defense of the 
disciple. 

The Holy Spirit comes into the conscious mind by 
spiritual influx, which operates upon the principle of a 
draft caused by a vacuum. There must be a felt void, 
or emptiness, in the life of a disciple before the Holy 
Spirit can find room to descend into him. The con- 
sciousness of a void comes as a result of the discovery 
that the natural life as a thing in itself is incomplete. 
When the incompleteness of the natural life becomes 
evident, the heart and soul begin to hunger for that 
which will make the human complete. This soul hunger 
is the void which brings about that state of receptivity, 
in which the Holy Spirit begins to descend into the 
humanity of the disciple; and with the advent of the 
Spirit comes the consciousness of completeness which 
satisfies the soul's hunger. 

The idea of the awakened soul's consciousness of a 
void and the Father's purpose to fill the void by send- 



190 SPIRITUAL REALIZATION 

ing forth the Holy Spirit, runs like a thread through 
the ministry and life of the Christ; as may be seen 
from a consideration of what follows. When the Phar- 
isees murmured against the disciples of the Christ be- 
cause they ate and drank with the publicans and sinners, 
Jesus answered and said unto them, "They that are 
whole have no need of a physician ; but they that are 
sick. I am not come to call the righteous but sinners to 
repentance" (Luke 5 :31, 32). In this answer the Christ 
draws a contrast between the unregenerate, who think 
themselves righteous because, being blind to their own 
sins, they have a false self-esteem, and the awakened 
souls who are conscious of the lapses in virtue which 
arise from a want of the Holy Spirit, and who are 
repentant. In the Beatitudes the Christ pronounces a 
benediction upon those things in his disciple that are 
void of the love of self and of the love of the world ; 
and promises that in the descent of the Holy Spirit 
each void shall have its corresponding fulness. The 
"poor in spirit" are disciples that are conscious of a 
want of the spiritual states which constitute the king- 
dom of heaven ; of such souls the Christ said, "Blessed 
are the poor in spirit: for theirs is the kingdom of 
heaven" (Matt. 5:3). And the kingdom of heaven, as 
the apostle declares, is "righteousness and peace and 
joy in the Holy Spirit" (Romans 14:17). Those dis- 
ciples who mourn because of a sense of moral deficiency 
are blessed by the Lord ; for they shall be comforted in 
the descent of the Comforter who will supply the moral 



THE HOLY SPIRIT 191 

rectitude for which they long. The meek are blessed 
because they are void of pride and therefore receptive 
to the Holy Spirit, and by his descent they shall inherit 
the earth ; which signifies, they shall realize the redemp- 
tion of the body. They that hunger and thirst after 
righteousness are in truth the happy ones; for in the 
descent of the Holy Spirit they shall be filled with the 
righteousness which is from God. The merciful are 
blessed for the reason that the compassion which they 
feel for those in need makes it evident that self-love is 
absent from their hearts; therefore in the descent of 
the Holy Spirit they shall obtain the mercy which en- 
dures forever. The heart that is purified of self-love 
shall realize the presence of divine love within it and 
thus, at first hand, it will come to understand the nature 
of God. The peacemakers are blessed because they are 
free from strife, and especially the striving against the 
Holy Spirit ; they shall be called the sons of God when, 
by the descent of the Holy Spirit, the outer and the 
inner life are united. They that have been persecuted 
for righteousness' sake are blessed; because through 
enduring with patience the persecutions of the world 
they have died to self-love and, having cast out the 
spirit of rebellion, they have become receptive to the 
Holy Spirit, in whose advent the kingdom of heaven 
is realized. 

Following the Beatitudes as given in the gospel ac- 
cording to Luke, the Christ draws a strong contrast 
between the poor in spirit and them that are rich in 



192 SPIRITUAL REALIZATION 

their own eyes, that console themselves with the false 
idea that they are complete in the natural life and have 
no need to be born anew. To such as these the words 
are addressed, "woe unto you that are rich! for ye 
have received your consolation'' (Luke 6 :24). So those 
who are full now of the love of self and of the world, 
are rebuked by the Christ with the declaration, "they 
shall hunger" ; while those who laugh at repentance are 
told that they shall mourn; and those who delight in 
the approval of men are rebuked for their pride. Well 
did the prophet David write : 

"The sacrifices of God are a broken spirit : 
A broken and a contrite heart, O God, thou wilt not 
despise" (Psalm 51:17); 

because, before a disciple can rejoice in the divine ful- 
ness, he must first become empty of the ungodly qual- 
ities. Then the Christ will take account of his simplicity, 
humility, and purity of heart, and will send forth the 
Holy Spirit, who will fill the disciple with the conscious- 
ness of the life of a son of God; which the apostle 
called, "the measure of the stature of the fulness of 
Christ" (Eph. 4:13). 

It is important to understand that self-renunciation 
is not an end in itself, but that it is a means to a divine 
end. The Christ delights in the spiritual poverty, meek- 
ness, hunger, and thirst of his disciples ; for the reason 
that these things lead to the divine fulness. When the 
disciple understands this, and makes use of the power 



THE HOLY SPIRIT 193 

of self-renunciation, he enters into a state of simplicity 
to the end that he may become teachable, and learning 
of the Lord, may be filled with the knowledge of God 
and his kingdom. He also cultivates purity of heart 
that he may be filled with divine love and know God. 

In the history of the Christian dispensation, there 
have been movements in which much was made of self- 
renunciation, and purity of heart was cultivated to a 
high degree. At the same time, being positive in their 
faith, these disciples asked for and received Holy Spirit 
in power. Their successors, however, while cultivating 
the same states of self-renunciation and simplicity did 
not earnestly invoke the gift of the Holy Spirit, and for 
the want of it, their states were very imperfect. The 
true disciple renounces the earthborn nature, that he 
may be born anew and become conscious of the heav- 
enly nature ; he denies the false self, that he may know 
the true self ; he humbles himself as a little child, that 
here and now he may enter the kingdom of heaven and 
become a son of God. 

The being empty through self-denial is a state of 
transition which must give place to a state of fulness, 
or it is of no avail. 13 Those who cultivate the states of 
self-renunciation without at the same time seeking the 
fulness of Christ, are like pumps that do not draw 
water. The Christ said, "Blessed are they that hunger 
and thirst after righteousness, for they shall be filled/' 
in order to encourage his disciples to seek for the king- 

13 Matt. 12:43-45. 



194 SPIRITUAL REALIZATION 

dom of God and its righteousness, to the end that they 
might be filled with the divine life. Disciples who 
empty themselves of the old nature without at the same 
time asking to be filled with the new, are likely to fall 
short of realizing the promises of God. Likewise those 
that ask to be filled with the new, without first making 
room for it by renouncing the old nature, are not likely 
to realize the fulness of Jesus Christ. 

It is evident therefore that the heavenly drawing 
power of a disciple requires both renunciation of the 
things of the old, and an appropriation of the things 
of the new life. There is a similitude of this in the 
action of a suction pump in filling a tank. First there 
is a vacuum in the chamber, which, when the pump 
acts, gives place to a fulness; when the pump reacts 
there is a vacuum, and with the action of the pump, 
again the fulness; and so on, until at last the tank is 
full. So by repeated acts of self-denial and the appro- 
priation of the living water by faith, the disciple at 
last realizes that his humanity is filled with the divine 
life and that there is nothing further for him to re- 
nounce. Then he realizes that he is in a state in which 
the Master was when, having died to every thing self- 
ish, he said, "the prince of the world cometh: and he 
hath nothing in me" (John 14:30), 

The kingdom which Jesus, the Christ, inherited for 
humanity was the new creation set forth in the first 
chapter of Genesis. Through the regeneration and glo- 
rification of his humanity, the new creation became 



THE HOLY SPIRIT 195 

incarnate, and therefore available to humanity in the 
world. By the use of his divine powers the Son of man 
accomplished the whole will of God, something which 
no man before him had succeeded in doing. The con- 
crete and perfect realization of the divine ideal which 
he embodied, Jesus called the bread of life ; because it 
is, in divine mind, the true food of spiritual humanity ; 
that is, humanity as God sees it. This divine bread is 
given by the Father out of heaven and is continually 
descending to give spiritual life to hungering humanity 
in the world. 14 He who appropriates this bread shall 
realize that his soul is satisfied, 15 and shall live forever ; 
for the Christ declared, "this is the will of my Father, 
that every one that beholdeth the Son, and believeth 
into him, should have eternal life ; and I will raise him 
up at the last day" (John 6 :40, lit). The words, "every 
one that beholdeth the Son, and believeth into him," 
refer to any one in any age, to whom the heavenly 
Father gives the grace of understanding, that Jesus is 
the Son of God, the Saviour of the world. 16 The work 
of revealing the Son is accomplished by the Father as 
he sends forth the Holy Spirit to enlighten the mind of 
the one whom he has chosen for eternal life. 17 "Behold- 
ing the Son and believing into him" is the result of the 
work of the Holy Spirit in the mind of the disciple. 
To the one who understands and believes into the in- 
dwelling presence of Jesus, the Christ, the living bread 



14 John 6 :27, 32. 16 John 6:35, 58. 16 Tohn 6 :45. 

17 John 6:44. 



196 SPIRITUAL REALIZATION 

is given; and the Lord says, "if any man eat of this 
bread, he shall live forever" (John 6:51). 

The living bread is the incarnation of divine good- 
ness and divine truth in the glorified humanity of the 
Lord. The disciple who takes the words of Jesus Christ 
and lives by them, appropriates the form and substance 
of divine sonship and has eternal life; for the under- 
standing of the commandments and teaching of the 
Christ brings him into the possession of divine truth, 
and the doing of the things which he thus understands 
gives him the realization of divine good. The union of 
divine good and divine truth in the mind of a disciple 
makes for eternal life. As he continues thus he passes 
through the six "days" of the new creation, inherits 
the states of the Son of man, lives in them while in this 
world, and on the seventh, or "last day," he is resur- 
rected — spirit, soul, and body — by Christ Jesus. In this 
way he that lives the life abides in the Son of man, and 
the Son of man abides in him. "As the living Father 
sent me, and I live because of the Father; so he that 
eateth me, he also shall live because of me" (John 
6:57). 

The redemption of the body is found to be a part of 
the teaching of the Bible from Genesis to Revelation. 
The translation of Enoch shows that, 18 even in the 
earliest states of its regeneration, the human mind be- 
came receptive to the divine ideal, of the total redemp- 
tion of the human trinity — heart, soul, and body. The 

18 Gen. 5:24. 



THE HOLY SPIRIT 197 

longevity of the patriarchs was a partial triumph over 
the false law of death. Abraham lived to the age of 
one hundred and seventy-five years, Isaac one hundred 
and eighty years, Jacob one hundred and forty-seven, 
and Moses at one hundred and twenty years of age was 
as a man in his prime ; "his eye was not dim, nor his 
natural force abated" (Deut. 34:7). Both the psalms 
and the prophets contain prophecies of the overcoming 
of death by the Messiah in the days of his flesh; and 
in the prophet Elijah's translation bodily into heaven, 
there was a foreshadowing of the ascension of the 
Christ. 

Primitive Christianity is a demonstration of the 
power of God to save the whole man, minus selfishness 
and sin. The crowning work of the Lord was the 
destruction of the last enemy — death. That Jesus 
taught his disciples that by their faith in him and by 
their obedience to his words they should not see death, 
is manifest to any enlightened mind ; and that the apos- 
tles accepted and published this teaching is also evident 
from their writings in the New Testament. In the Rev- 
elation of St. John the Lord announces, "I am alive f or- 
evermore, and I have the keys of death and of Hades" 
(Rev. 1 :18). In the same book the Evangelist wrote, 
"And I heard a great voice out of the throne saying, 
Behold the tabernacle of God is with men, and he shall 
dwell with them, and they shall be his peoples, and God 
himself shall be with them, and be their God: and he 
shall wipe away every tear from their eyes ; and death 



198 SPIRITUAL REALIZATION 

shall be no more ; neither shall there be mourning, nor 
crying, nor pain, any more : the first things are passed 
away" (Rev. 21 :3, 4). 

St. Paul taught that the human body was the temple 
of God, and he wrote the disciples that the body is 
for the Lord and the Lord for the body. 19 He also 
taught them of the indwelling of Christ Jesus, the res- 
urrection and the life; and in the epistle to the Romans 
he said, "if ye live after the flesh, ye must die; but if 
by the Spirit ye put to death the deeds of the body, 
ye shall live" (Rom. 8:13). Concerning the faith and 
hope of the apostles he wrote, "even we ourselves groan 
within ourselves, waiting for our adoption, to wit, the 
redemption of our body" (Rom. 8 :23). 

From a consideration of these things, it is evident 
that God has never had anything to do with death, but 
to abolish it ; that it has no place in the divine economy ; 
that man does not come to God in eternity through 
death, but through the Door — Jesus, the Christ. 20 We 
must conclude, that in the divine mind the visible man 
is but a shadow of the real man, who now has his being 
in heaven ; and that the shadow will be lost sight of as 
the disciple is transformed in God, through Jesus 
Christ, our Lord. Amen. 

» I Cor. 6:13. 20 John 10:9. 



INDEX OF SUBJECTS 

Abraham, 27, 28, 51, 97, 134, 167, 197. 

Adam, 19, 24, 65, 66, 166, 167. 

Adoption, doctrine of, 34, 146. 

Advent, second (see under Jesus, the Christ). 

Angels, 161. 

Apostles, the, 112, 113, 139, 146, 172, 177. 

Ascension, the, 33, 39, 47, 145, 183. 

Atonement, the, 115. 

Baptism, 169, 185, 186. 

Beatitudes, the, 190, 191. 

Bible, the, 20, 72, 167. 

Body, the human, original form, 9, 12; material body, 12, 116; 

redemption of, 33, 122, 168, 171, 183, 196; temple of God, 110, 

182, 198 ; realm of effects, 120. 
Body, the spiritual, 10, 12. 
Bread of life, the, 195, 196. 
Breath, 143. 
Brethren, 162, 163. 

Canaan, 28. 

Carnal man, the, 107, 117. 

Charity, 99. 

Cheeks, the, 121. 

Christ (see Jesus, the Christ). 

Christians, 102. 

Christian era, the, 167. 

Christian healers, 119. 

Christianity, 102, 122, 123, 124, 140, 172, 197. 

Commandments, 95, 96, 98, 142, 196. 

Cornelius, 187. 



200 SPIRITUAL REALIZATION 



Courage, 75. 

Covenant, first, 129, 136. 

Covenant, second, 129, 136. 

Creation, the new, 8, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 32, 
34, 36, 44, 45, 50, 52, 53, 55, 62, 63, 65, 69, 95, 96, 108, 109, 
113, 118, 139, 141, 145, 146, 154, 160, 161, 162, 164, 166, 167, 
168, 169, 170, 175, 179, 182, 194, 196. 

Creation, the original, 7, 10, 13, 16, 32, 62, 107, 181. 

Cross, the, 47, 71, 78, 92, 153, 175. 

Crucifixion, 91, 116, 171. 



Darkness, 157, 160, 161. 

Death, 141, 172, 197. 

Demons, 114. 

Devil, 68, 71, 72, 76. 

Disciple, under grace to die daily, 93, 142, 153; self-renuncia- 
tion, 98, 99, 151, 190; golden rule, 104; to live by faith, 105, 
126, 142, 166; conversion of, 111; to know God, 144, 147, 185, 
186; warned, 150; realization of, 188; to seek the kingdom, 
152; steadfastness enjoined, 155, 156, 158; redemption of, 159, 
161, 163, 165; blessed of the Father, 162; source of realiza- 
tion of, 171 ; resurrection of, 183. 

Divine ideal (see Ideal, divine). 

Divine life (see Life, divine). 

Divine love (see Love, divine). 

Divine mind, the (see Mind, the divine). 

Divine names (see Names, divine). 

Divine plan (see Plan, divine). 

Divine wisdom (see Wisdom, divine). 

Door, the 157, 198. 

Doubt, 56. 

Duality, 47, 155, 158. 



Ears, 121. 

Earth, 14. 

Eden, 25, 50, 63. 

Elijah, 170. 

Elizabeth, 168. 

Eternal life (see Life, eternal). 

Evil, 66, 68, 71, 73 f 100. 

Eyes, 121. 



INDEX OF SUBJECTS 201 

Faith, first essential, 26; in the new creation, 45, 51, 54; two 
kinds of faith, 53; first aid of God, 50; in the Christ, 52, 126, 
160, 173; God the source of, 55; unconscious faith, 56; prayer, 
the work of, 57, 105 ; natural law set aside by, 58 ; traditional 
faith in Christ, 60; awakened by miracles, 110; work of 
faith, 118, 133, 166, 167, 197; faith and works, 156, 157, 162. 

Fall of man (see Man, fall of). 

Father, the heavenly, 9, 20, 39, 57, 73, 79, 80, 82, 84, 85, 86, 87, 
89, 90, 91, 92, 108, 109, 113, 131, 138, 151, 159, 162, 169, 172, 
182, 195. 

Fear, 75, 101, 117, 157. 

Finite state (see State, finite). 

Finite world (see World, finite). 

Fire, tongues of, 176. 

Forgiveness, 114, 115, 116, 122. 

Freedom, 11. 

Freedom Itself, 10. 

Freedom, Eternal, 7. 

Free moral agency, 11, 108, 156, 163. 

Free-will, 25, 30, 33. 



Gate, 167. 

Genesis, 3, 4, 5, 18, 23, 26. 

Gentiles, 139, 144. 

Gethsemane, 78, 90. 

Glorification, 89, 155, 156. 

Glorified humanity (see Humanity, glorified). 

Goats, 163. 

God, before creation, 7, 11 ; the only Father, 15 ; the love of, 10; 
the presence of, 16, 17, 79, 139, 141, 143 ; and the visible world, 
18 ; and fallen humanity, 22, 28, 59, 71 ; and the new creation, 
23; and the natural man, 34; Love Itself, 73, 153; is One, 75; 
the Word, 131; Father and Son 85, 144; the source of good, 
104, 107, 167; nature of, 130, 132, 142, 147; the knowledge of, 
136, 168; names of, 131, 140. 

God, the kingdom of (see Heaven, kingdom of). 

God, Lamb of, 41, 87. 

God's child, 19, 108. 

Godhead, the, 7, 9, 130. 

Golden rule, the, 104. 

Good Shepherd, the, 110. 

Good tidings, the, 139, 144, 151. 



202 SPIRITUAL REALIZATION 



Gospel, the, 25, 42, 109, 123, 136, 171. 
Grace, 75, 139, 169. 
Guidance, 150. 

Healing, done by the apostles, 45, 56; ministry of the Christ, 59, 
109, 110, 111, 114, 115, 119, 121; ministry of the apostles, 45, 
56, 113; work of the Holy Spirit, 117, 118; like a bankruptcy 
court, 118; ministry of, today, 119, 120, 123, 124; age-lasting 
ministry of Christ, 124; of the man born blind, 125. 

Health, 117, 118, 119. 

Heart, the human, 9, 94, 97, 120, 122, 148, 151, 153, 169, 171, 182, 
185. 

Heat, 30. 

Heaven, kingdom of, 12, 20, 53, 75, 110, 111, 126, 145, 180; the 
knowledge of God, 144; seeking the kingdom, 152; within, 82, 
159. 

Heredity, 118. 

Holy Spirit, the {see Spirit, the Holy). 

Humanity, 9, 13, 23, 24, 26, 66, 108, 163. 

Human spirit {see Spirit, human). 

Human trinity {see Trinity, human). 

Human will {see Will, human). 

Humanity, glorified, 38, 48. 

Humility, 191, 192. 

Healing ministry (Christian), 119, 121, 124. 

Ideal, the divine, 17, 167, 195. 

Ideal world {see World, ideal). 

Image, the divine, 7. 

Immanuel, 139. 

Immersion, 147, 148, 182, 184, 185. 

Incarnation, of the Word, 21, 24, 168. 

Individuality, 8. 

Indwelling presence of God {see God, presence of). 

Indwelling of Jesus Christ {see Jesus Christ, indwelling). 

Infinite, 23, 25. 

Influx, spiritual, 174, 189. 

Innocency, 67. 

Inspiration, 19. 

Intuition, 59. 

Isaac, 167. 

Israelites, 28. 



INDEX OF SUBJECTS 203 



Jacob, 167. 

Jehovah God, 23, 25, 27, 67, 130, 133, 134, 141. 

Jesus (before the baptism), conception of the child, 31, 168; 
at the age of twelve, 169. 

Jesus, the Christ, present work of, 1, 121, 124; only Saviour, 3, 
66, 133; realization of divine plan in, 5, 18; new creation 
revealed through, 21, 122; called Jehovah or the LORD in 
O. T., 23; baptism and descent of Holy Spirit, 24, 109, 138, 
139, 170; teaching of, 32, 45, 65, 91, 94, 96, 99, 100, 101, 147, 
149; interior union with, 39, 44, 71, 154, 164, 176, 179, 188, 
192 ; marriage of divine and human in, 41 ; the only Christ, 
45, 46; Son of God and Son of man, 47; first advent of, 52; 
second advent of, 163; ascension, 33, 146; crucifixion of, 178; 
faith in, 54, 60, 111, 173, 180, 186; healing ministry of, 59, 109, 
111, 114, 115, 121, 124, 125; non-resistance, 74; authorizes 
disciples, 77; temptations of, 78, 80, 81, 84; humility of, 85; 
apostles chosen by, 88, 112; fulfills what was written, 89; 
self-denial of, 90, 92, 97; commandments of, 98; compassion 
of, 110; judgment of, 159; the Word, 130, 131; the resur- 
rection, 141, 183; overcomings of, 86, 90; humanity of, 87; 
church of Jesus, the Christ, 172, 180. 

Jews, 144, 178. 

John, the Baptist, 24, 47, 111, 168, 169, 185. 

Joseph, 168, 169. 

Joshua, 133. 

Joy, 167, 188. 

Judgment, 159, 160, 161, 162, 164. 

Judgment day, 158. 

Justice, divine, 10. 

Kingdom of God (see Heaven, kingdom of). 
Kingdom of heaven (see Heaven, kingdom of). 
Knowledge, 129, 136, 137, 138, 166, 167, 170, 185. 
Knowledge of God, 144, 147, 156, 169. 

Law of correspondences, 120. 

Law of God, the, 25, 29, 95, 117, 170. 

Law of sin and death, 107, 108, 115, 181. 

Letter, the, 2. 

Life abundant, 142, 143. 

Life, divine, 9, 194. 

Life, eternal, 92, 95, 158, 159, 162, 196. 



204 SPIRITUAL REALIZATION 



Life, the interior, 153. 

Life, Itself, 141. 

Life, the new, 20, 152. 

Light, 13, 160, 170. 

Logos, the, 8. 

Love, divine, 9, 10, 13, 18, 22, 29, 30, 33, 39, 45, 69, 73, 85, 

93, 94, 96, 97, 98, 100, 103, 106, 107, 112, 119, 147, 148, 151, 

153, 156, 157, 162, 166, 170, 171, 175, 185. 
Love of self, 12. (See Self-love.) 
Lucifer, 72. 

Man, 14, 22, 24, 116, 167, 171, 198. 

Man, carnal, 107, 117. 

Man, the fall of, 11, 12, 17, 66, 67, 163. 

Man born blind, the, 125. 

Man, Son of (see Son of man). 

Manifestation, 156, 158, 159. 

Marriage, earthly, 141. 

Marriage, the heavenly, 41. 

Mary, the virgin, 31, 46, 136, 168, 169. 

Materiality, 68, 145, 183. 

Mediator, 23, 26, 29, 38, 79. 

Messiah, the, 83, 85, 86. 

Mind, carnal, 117, 152, 158, 183. 

Mind of Christ, 177, 186. 

Mind, the divine, 8, 171. 

Mind, the human, 9, 15, 120, 121, 167. 

Mind, spiritual, 152, 158. 

Ministry of healing (see Healing ministry). 

Ministry of teaching, 113, 123. 

Miracles, 111. 

Mosaic dispensation, 116. 

Moses, 28, 132, 133, 134, 135, 146, 168, 170. 

Mount of Olives, 149. 

Mount Sinai, 29, 134. 

Mount of Transfiguration, 170. 

Name, 185. 

Names, divine, 129, 132, 133. 

Natural affections, 97. 

Neighbor, 98, 99. 

New Testament, 130, 138, 139, 140, 143, 145. 



INDEX OF SUBJECTS 205 



Noah, 167. 
Non-resistance, 73, 74. 



Obedience, 11, 35, 108, 121, 126, 166, 167, 174, 197. 

Oblivion, 164. 

Old Testament, 82, 129, 134, 136, 137, 138, 140. 

Omnipotence, 144, 146. 

Omnipresence, 144, 146. 

Omniscience, 144, 146. 

Parable of the judgment, 163. 

Parable of the sheep and the goats, 158. 

Parable of the talents, 157. 

Parable of the ten virgins, 156. 

Parable of the wheat and the tares, 164. 

Patience, 165. 

Pentateuch, 28. 

Pentecost, 32, 43, 114, 115, 121, 122, 146, 172, 173, 174, 176, 177, 

180, 186, 187. 
Pentecostal, gifts, 180. 
Perfection, 151. 
Peter, 165, 172, 178, 187. 

Plan, the divine, 4, 5, 30, 41, 65, 78, 131, 163, 164, 182. 
Prayer, 57, 105, 124, 152, 179. 
Presence of God, 9, 138, 167, 171, 184. 
Presence of Jesus Christ, the (see Presence of the Son of man, 

the). 
Presence of the Son of man, the, 149, 153, 155, 164. 
Pride, 82, 106, 117. 
Promises, 177. 
Prophecy, 133, 150, 154. 
Prophets, the, 25, 171. 
Providence of God, 20. 



Realization, spiritual, 79, 140, 150, 159, 166, 167, 169, 170, 171, 

173, 177, 186. 
Redemption, 17, 18, 33, 35, 65, 146, 159, 196. 
Regeneration, 78, 100, 151, 159, 163. 
Repentance, 26, 108, 118. 
Resurrection, 47, 91, 92, 141, 146, 175, 183. 
Righteousness, 119, 132, 152, 188, 191. 



206 SPIRITUAL REALIZATION 



Salvation, 22, 48, 145, 160, 163. 

Satan, 71, 72, 75, 76, 112. 

Saviour, 48, 115. 

Scapegoat, 115, 116. 

Scriptures, the, 1, 2, 3. 

Second coming of Christ (see under Jesus, the Christ). 

Self-denial 92 97 193. 

Self-love, 11, 13, 'l4, 29, 33, 68, 69, 70, 72, 76, 79, 80, 81, 82, 

84, 85, 86, 87, 89, 90, 92, 100, 101, 107, 108, 112, 151, 153, 156, 

164, 171, 174, 175, 188. 
Self-preservation, 90. 
Self-renunciation, 192, 193. 
Self-will, 12, 75. 
Selfishness, 164. 
Selflessness, 162, 174, 175. 
Sense, the literal, 1. 
Sense, the spiritual, 1, 2. 
Separation, 163. 
Sermon on the Mount, 146. 
Serpent, 67. 
Service, 88, 98. 
Seventh day, 159. 
Sheep, 163. 

Shekinah, 134, 135, 136, 138. 
Signs, 103, 111, 176. 
Siloam, 125, 126. 
Simplicity, 140, 192. 
Sin, 92, 109, 116, 117, 118, 164, 187. 
Sin, racial, 125. 
Solomon, 135, 
Son of God, 7, 8, 9, 20, 30, 31, 39, 43, 47, 60, 79, 80, 84, 85, 

86, 108, 130, 131, 161, 182, 193. 
Sons of God, 141, 151. 
Son, only begotten, 35. 
Son of man, 32, 33, 38, 40, 41, 46, 47, 73, 74, 80, 82, 86, 89, 92, 

110, 119, 145, 149, 153, 154, 156, 158, 159, 165, 167, 170, 171, 

175. 
Soul, 9, 20, 26, 33, 120, 167, 170, 171, 182. 
Soul-awakening, 19, 26, 117, 166, 167. 
Soul hunger, 189. 
Spirit, the, 24, 143, 144. 
Spirit, 181. 
Spirit, the Holy, the helper, 2, 43, 75; proceeds from the 



INDEX OF SUBJECTS 207 

Father, 7, 8, 38, 57, 79; conforms to the human form, 9, 18, 
34, 182; descent of, 24, 81, 109, 122, 123, 138, 139, 153, 154, 
155, 169, 170, 174, 185, 187; conception of Jesus by the, 31 
Jesus led by, 78, 84, 85; works done by, 114, 118, 120, 121 
124, 126, 159, 164, 171 ; soul of virgin Mary filled by, 168 
realization by gift of, 176, 177, 178, 179, 184, 188, 190, 191 
derivation of name, 181 ; in the resurrection, 183 ; baptism 
into the, 186; the advocate, 189. 

Spirit, the human, 9, 10. 

Spirit of truth, 20, 150, 151. 

Spiritual body (see Body, the spiritual). 

Spiritual law, 117. 

Spiritual man, 8. 

St. John, 165. 

Success, 124. 

Suffering, 117. 

Sun, 10. 



Tabernacle, 135. 

Temple, 149. 

Temple of God, 110, 198. 

Temptation, 35, 74, 79, 80, 81, 82, 86, 88, 89, 91. 

Tempter, 80. 

Time and space, 12. 

Transfiguration, 39. 

Tree of the knowledge of good and evil, 64. 

Tree of life, 64. 

Tribulation, 152. 

Trinity, the divine, 7, 69, 181. 

Trinity, human, 10. 



Understanding, 26, 95, 121, 124, 126, 129, 136, 137, 155, 157, 170. 
Union with God, 20, 47, 140. 

Victory, 92, 176, 189. 

Water, 24. 

Will of God, the, 162, 195. 

Will, the human, 9, 11, 15, 94, 97, 100, 155, 157, 158. 

Wisdom, divine, 9, 18, 76 f 108, 119. 



208 SPIRITUAL REALIZATION 

Word, the, 11, 13, 18, 19, 22, 23, 24, 25, 26, 27, 29, 30, 39, 
47, 48, 51, 68, 80, 107, 108, 114, 115, 130, 131, 132, 133, 136, 
139, 161, 164, 168, 170, 174, 175. 

World, finite, 5, 11, 12, 14, 15, 16, 17, 19, 20, 62, 163. 

Worship, 138. 

Worshipper, 12. 

Wrath, 147. 

Zacharias, 168. 



INDEX OF PASSAGES OF SCRIPTURE 

The Index does not include the footnotes 
chap, verse Page 

Genesis 

1 : 1 130 

1 : 2 13, 22 

1:3 25 

1 : 31 62 

2 : 1 130 

2 : 4 130,131 

2 : 5 23 

2 : 7 19,143 

2 : 8 50,63 

2 : 9 64 

2:15 64 

2 : 16 64 

2 .17 64,66 

3 : 8 51 

15 : 6 51 

25 :23 167 

Exodus 

3:12 133 

3 :13 132 

3 :14 133 

3 : 15 133 

4 :12 133 

13 :21 134 

21 : 24 73 

24 :17 134 

33 :11 134 

40 : 36 135 



210 SPIRITUAL REALIZATION 



chap, verse Page 

Numbers 

7 :89 135 

22 to 24 70 

Deuteronomy 

5 : 8 142 

34: 7 197 

I Kings 

8 :10 135 

Job 
1:6 75 

Psalms 

177 

85 

192 

102 

91 : 10 101 

107:10 17 

115:16 16 



24 


1 


40 


7 


51 


17 


69 


9 



6 

7 
22 
42 
53 
53 



Isaiah 

3 177 

14 31,136 

22 115 

8 16 

12 ...116 

85 



Jeremiah 

3 1 : 33 129 

31 : 34 139 

EZEKIEL 

11 : 19 19 

Habakkuk 

1 : 13 17 

2 : 4 50 

2 :20 177 



INDEX OF PASSAGES OF SCRIPTURE 211 



chap, verse Page 

Zechariah 
6 : 13 . . . 83 

Matthew 

4 : 1 78 

4 : 3 80 

4 : 4 82 

4 : 7 86 

4:10 86 

4:17 . . 32 

5: 3 190 

5 : 8 94 

5 :17 119 

5 : 39 73, 121 

5 :40 100 

5 : 43 74 

5 : 45 147 

5 :48 147 

6 : 22 121 

6 : 24 65 

9 : 27 131 

9 :29 114 

9 :36 110 

10 : 1 112 

10: 7 112 

10 : 28 101 

11 :11 46 

12 : 33 108 

12 : 35 108 

12 : 50 35 

13 :16 177 

16 :13 172 

16 : 17 60 

16 : 22 76 

16 : 25 90, 91 

16 : 27 131 

17 : 2 39 

17 : 5 ., 39 

18 : 3 68 

21 : 21 58 

22 : 2 40 



212 SPIRITUAL REALIZATION 

chap, verse Page 

24 : 2 149 

24: 3 149,150 

24 : 1 3 1 64 

25 : 10 40 

25 :37 162 

25 : 40 162 

25 : 41 164 

27 : 50 14 

28 : 18 33, 46 

28 :19 184 

Mark 
1 :11 84,138 

1 :15 144 

3 :33 98 

4 : 22 2 

7 : 14 70 

9 : 1 32 

9 : 23 54 

10 : 6 40 

10 :18 104 

10 :27 54 

11 :22 55 

12 : 29 96 

16 : 17 103 

16 :18 112 

Luke 

2 :49 169 

2 :52 169 

5 :31 190 

6 :24 .....192 

6 : 27 97 

6 :31 104 

6 : 32 97 

6 :35 35,147 

6 : 37 99 

7 :19 Ill 

7 :21 Ill 

7 : 48 109 

8 :1S 165 



INDEX OF PASSAGES OF SCRIPTURE 213 



chap, verse Page 

8 : 23 88 

10 : 17 . . . , 112 

10 :20 113 

10 : 21 113 

10 : 23 113 

11 : 9 2,57 

11 :10 105 

11 : 13 105 

11 :26 158 

12 : 49 148 

17 :20 145 

17 : 21 53 

18:31 90 

20 : 34 141 

20 : 38 17, 59, 140, 141 

21 : 14 189 

22 : 29 45, 146 

22 : 42 91 

22 : 44 91 

24 : 27 3 



John 

: 1 23,68,131 

: 3 18 

: 4 13 

: 5 52 

: 12 52 

:33 .....185 

3 : 3 125 

3 : 6 32 

3 : 8 144 

3 :13 33,131 

3 : 16 35 

3 :17 109 

3 : 18 52, 160 

4 : 21 143 

4 : 23 42 

5 :14 119 

5 :17 131 

5 : 19 8 

5 : 28 183 



214 SPIRITUAL REALIZATION 

chap, verse Page 

5 : 30 42, 87 

5 : 39 3 

6 : 29 51 

6 :40 195 

6 : 48 30 

6 :S1 196 

6:53 43 

6 :57 196 

7 :37 .171 

8 : 12 38, 131 

8 : 24 43, 52 

8 :35 118 

8:50 87 

8 : 51 41 

8 : 54 42 

8 : 56 27 

9 : 3 125 

9: 6 126 

10 : 9 42 

10 : 10 110 

10 : 14 131 

12 : 25 71, 90 

12 : 31 92 

12 : 35 63 

12 : 44 131 

12 : 46 161 

13 : 31 92 

13 : 35 102 

14: 1 ....6,131 

14: 2 34,146 

14: 3 ....157 

14 : 6 42 

14 : 9 7 

14 : 12 58, 114 

14 : 13 105 

14 : 15 186 

14 : 20 35, 176 

14 : 30 71, 90, 194 

15 : 4 43 

15:9 98 

15 : 12 98 

16: 7 . 2,187 



INDEX OF PASSAGES OF SCRIPTURE 215 



chap, verse Page 

16 : 14 188 

16 : 15 146 

16 : 28 131 

16 : 31 131 

17: 3 127,131 

17 : 16 45 

17 : 20 180 

17 : 23 43 

18 : 36 16 

20 : 21 : 174 

21 : 21 165 

24 : 34 154 

Acts 

1:11 47 

1 : 8 ..174 

2: 2 174 

2 :17 178 

2 : 32 46 

2 : 36 179 

3 : 6 45, 57 

4 :32 179 

9 : 34 45 

Romans 

8 : 10 44 

8 : 13 198 

34 

198 

190 



8 


15 


8 


23 


14 


17 


6 


1 


15 


22 


3 


: 6 


12 


: 9 


13 


: 5 



I Corinthians 



.100 

. 66 



II Corinthians 



2 

68 
44 



216 SPIRITUAL REALIZATION 



chap, verse Page 

Galatians 

2 :20 44 

Ephesians 

3 .17 44 

4:13 192 

Philippians 

3 : 20 48 

COLOSSIANS 

1 : 27 44 

Hebrews 

2:17 80 

4 :1S 34,78 

11 : 1 59 

11 : 6 52 

12 :29 148 

13 : 8 46 

James 
4 : 7 74 

I Peter 
4 : 8 99 

I John 

1 : 8 116 

2 : 27 140 

3 : 14 106, 163 

4 : 7 106 

4 :17 35 

4 :18 101,117 

4 : 19 59 

5 : 4 55 

5 : 10 44 

5 :11 44 

5 : 20 44 



INDEX OF PASSAGES OF SCRIPTURE 217 



chap, verse Page 

Revelation 

1 :17 • 142 

1 :18 197 

11 :15 44 

19 : 7 40 

21 : 1 21 

21 : 3 31,198 



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